Juan Masia, SJ (Professor at Sophia University, Tokyo) | ||||
The donation of genetic material has created quite a few ethical problems,
for instance, is it ethical to choose the characteristics of the child
to be born? Is it ethical to receive payment for the donation of gametes?
Who is to be considered the parent of the future child? What are the possible
effects on the welfare of the future child? Is it ethically acceptable
paying people for their body parts (e.g. organs) or body product (blood)?
Would excessive inducement to donate gametes possibly exploit the less
well off in society, since it is likely that they should be the ones to
respond to financial inducement?
But, in my view the main ethical problem behind these questions is the
fact that life is considered more and more as a mere commodity.
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More than 30,000 babies a year are born by artificial insemination by donor
(AID) in USA. Egg donation is more complicated, unpleasant and risky for
the donor, but it is also becoming more usual.
According to the Human Fertilization and Embryology Authority, (HFEA: a
body set up in the United Kingdom by the 1990 Human Fertilization and Embryology
Act to oversee and regulate new developments in artificial reproductive
technology), altruistic donation is to be encouraged; donors of gametes
should not receive any payment over and above a minimal compensation for
time and inconvenience. The reason is that payment might have the effect
of encouraging inappropriate motivation on the part of the donors, for
instance, seeking merely financial benefit. In the United Kingdom, the
donors of sperm are paid about 15 pounds. In Spain, they are paid 10,000
pesetas for sperm and 10,0000 for eggs.
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Recently, with the development of Internet, the sale of gametes over the
web net has spread, and donors can sell their wares on the open market
to the highest bidder. Actually, the sale and "donation" of eggs
and sperm are actually becoming a business. People are paying up to $150,000
to buy eggs or sperm from supermodels. One sperm bank offers sperm donations
from only scientists with an I.Q. of over 135. Healthy, young, Ivy-league
donors are being offered up to $50,000 for their "donations."
What is evolving from this new trend is a market in which people are competing
to get the best genes and those on the other end are trying to make the
most money. It is said that there is a shortage of gametes, particularly
oocytes. There are different ways of encouraging donation, i. e. to encourage
women to donate eggs they are often given free treatment or free sterilization
in exchange for their spare eggs. Sometimes ova are harvested at the same
time that a tubular ligation is performed.
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But, let us pay attention to the use of these words: "shortage",
"spare", "bid", "selling"... Does not the
mere use of these expressions point out toward a view of life as a mere
commodity? We should consider the fact that the donors are not just selling
body products, but their own genetic material.
There is another problem. Should gamete donors be selected to enhance the
characteristics of offspring? Recipients might want to select donors who
are intelligent or beautiful. In fact, selection for superior characteristics
has been part of the practice of sperm donation. Some parents are looking
for ways to produce smarter and more attractive children. As there has
been ethical discussion about selling organs for transplant, there has
been interest to consider the ethics of selling gametes. But, what happens
if the purchasers of the gamete finds that the final product does not meet
expectations. Who is to be held responsible and what will be the attitude
of the parents about the child? What about the children who are created
from the super models? If they are not pretty enough or glamorous when
they grow up, will the parents be upset?
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What if the child from the sperm of the scientist ends up having mental
disabilities or an IQ below average? Will those parents be upset and demand
compensation? Let us not forget also that even if someone is genetically
inclined to be more intelligent, that person may not, in fact, become so
intelligent. The result depends not only on "nature", but also
on "nurture".
To put it in one word, the danger is that children will be considered as
mere commodities. Children are a miracle of nature and parents should love
their children for who they are, unconditionally. Each person is precious
and priceless. In Japanese we have an expression for that: "kakegae
no nai". But is not this expression becoming meaningless nowadays?
Should not we stop placing a monetary value on genes, children, and life?
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According to a survey carried on in 1988 in the U.S.A., 72 percent of physicians
who provided artificial insemination were willing to select donor characteristics
to recipient specifications; 90 percent would match for height; 82 percent
for body type; 57 percent for IQ; 45 percent for special abilities, i.e.,
athletic skills. (U.S. Congress, Office of Technology Assessment, Artificial
Insemination: Practice in the United States: Summary of a 1987 Survey,
Washington D. C. Government Printing Office, 1988, p.40-73).
It has also been pointed out that there are many orphans who need to be
taken care of. There are many unwanted children that need to be adopted
by families. Why spend thousands of dollars on eggs or sperm instead of
on adopting and raising a child who really needs a home?
Let us consider, finally, as a reference the opinion of two bio-ethicists.
Paul Lauritzen says: "Once procreation is separated from sexual intercourse,
it is difficult not to treat the process of procreation as the production
of an object to which one has the right as a producer. It is difficult
under these circumstances to place the end above the means. Effectiveness
in accomplishing one's goal can easily become the sole criterion by which
decisions are made" ("What Price Parenthood?" Hastings Center
Report 20, March-April 1990, p. 38-46).
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G. C. Mailaender writes: "We will doubt whether "quality control"
of our offspring can express a commitment to human equality that envisions
the child not as a product we have made but as one like us in dignity...
The transformation of procreation into reproduction involves us in new
ways of thinking about human life. Perhaps most dangerous is the possibility
that we will find it more difficult to think of the child as one who is
equal in dignity to those who make it"(Body, Soul and Bio-ethics"
(University of Notre Dame Press, 1995, p. 80-88)
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