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Matrilineality as a Historical and Cultural Context of Ethical Reflection on the Use of In Vitro Fertilization in Israel

100%
Marcinów T.
Polish Political Science Yearbook
|
2018
|
vol. 2 (47)
368–378
EN
On one hand, Israel is a leader in the field of high-tech industry, but on the other, it remains a country focused on traditions. In Vitro Fertilization (IVF) is one of the most common treatments among many possibilities which were created in the field of assisted reproductive technology (ART). Indeed, the number of Jewish women as intensive consumers of IVF has increased in the past few years. Due to the great importance of motherhood and raising families in Jewish tradition, Israel strongly supports health care procedures assisting Jewish adults in becoming parents. There is no doubt that for Jews life is the most precious value in its religious and political meaning, however, they are quite flexible in accommodating modern technologies in order to serve life. The State has historically focused on increasing birthrates and nowadays a woman’s biological clock is an important element not only in the context of matrilineal descent and for the answer to the question of Jews identity but it is also intervening as a part of the reproductive industry.
2
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The Family and Biology: Challenges of the Artificial Reproductive Technologies.

81%
Grondelski J. M.
Teologia i Moralność
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2014
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vol. 9
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issue 1(15)
149-165
PL
Sztuczne technologie reprodukcyjne, np. dostarczanie spermy czy jajeczka, zapłodnienie in vitro i zastępcze macierzyństwo, oddalają rodzinę od jej biologicznych zadań. Techniki te umożliwiają i promują współczesne trendy społeczne, które prowadzą do oddzielenia rodziny od jej biologicznych podstaw. W związku z tym może wydawać się, że rodzina powstaje na mocy aktu woli dojrzałego człowieka, nieuwzględniającego biologii. Niniejszy artykuł rozważa trzy najnowsze filmy dokumentalne wykonane przez amerykańskie Centrum Bioetyki i Kultury, na które składają się wywiady z dziećmi zrodzonymi z ofiarowanej spermy oraz z kobietami, które dostarczały jaja i podjęły zastępcze macierzyństwo. Celem artykułu jest ukazanie, w jakim stopniu biologiczne po- jęcie rodzicielstwa jest podważane przez te technologie, a także zaprezentowanie ich etycznych oraz antropologicznych konsekwencji. Autor kończy swój wywód, zaznaczając, że wspomniane technologie umożliwiają także osobom wolnym i homoseksualistom „posiadanie" dzieci oraz ostrzegając, że potencjalnymi i rzeczywistymi zgubnymi skutkami takich zachowań będzie spełnianie przez dzieci zachcianek dorosłych.
EN
Artificial reproductive technologies such as sperm and egg donation, in vitro fertilization, and surrogate motherhood all in principle separate the family from its biological foundation. These technologies enable and promote contemporary social trends that disconnect the family from its biological basis and claim that a family is constituted by an act of will, irrespective of biology. The article discusses three recent documentary films made by American Center for Bioethics and Culture, which consist of interviews with children born from sperm donation and women involved in egg donation and surrogate motherhood, to identify how the biological understanding of parenthood is undermined by these technologies and the ethical and anthropological consequences that follow. The author concludes that these technologies are also in principle available to single persons and to homosexuals to enable them to "have" children. He warns that potential and real deleterious effects of such behavior will be satisfying adults' whims by children.
3
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Diagnoza preimplantacyjna – definicja i zastosowanie

51%
Orłowski T.
Studia Redemptorystowskie
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2013
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issue 11
82-108
EN
The preimplantation genetic diagnosis (PGD) is a method of the artificial technique of reproduction, which allows to evaluate the genetic material of an ovocyte before its conception or an embryo conceived in vitro before its transfer to the uterus. It is applied in order to make sure that a mother’s womb will be introduced only by embryos without defects and chromosome aberrations or only by these embryos that possess determined characteristic or sex. Once recognized improper the embryos are eliminated from the in vitro procedure and destroyed. It is claimed that the application of PGD will significantly improve the effectiveness of artificial reproduction techniques, and eliminate successive prenatal diagnoses or moral dilemmas associated with eventual abortion. In 1989 the application of the preimplantation diagnosis of human reproductive cells began to develop this field of research in terms of its diagnostic capability. In 1990 the first case of a pregnancy after PGD was described where patients of genetic disease coupled with sex chromosome. The appication of PGD, like the application of the extracorporeal conception where PGD is an integral part, is stuck with a risk of coming up some undesired consequences. They may embrace a chance of misdiagnosis or adverse outcome, some embryos may be unsuitable for biosy, or diagnosis may not be possible for all biopsied embryos. At the same time, one must not forget about the risks associated with the procedure of artificial procreation such as the risk of premature birth, low birth weight, perinatal mortality, congenital anomalies and/or developmental delay in children following IVF/ICSI/PGD treatment, uncertainty about long-term adverse effects for children born after assisted reproduction with or without PGD and the importance of follow-up for children born after PGD. Since we can not find any sufficient reason for non-recognizing the personal dignity of a human embryo, it is to be recognized as morally controversial the application of PGD where the production and deliberate destruction of human embryos are presupposed. PGD is a purely eugenic technique which is possessed by the idea of a child on order, and which discriminates on the basis of actual or alleged biological features. PGD is an evident degradation of human dignity.
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