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Journal articles on the topic 'Moral status of the embryo'

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Published: 4 June 2021
Last updated: 1 February 2022

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1

May, William E. "The Moral Status of the Embryo." Linacre Quarterly 59, no. 4 (November 1992): 76–83. http://dx.doi.org/10.1080/00243639.1992.11878182.

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2

Brock, Dan W. "Creating Embryos for Use in Stem Cell Research." Journal of Law, Medicine & Ethics 38, no. 2 (2010): 229–37. http://dx.doi.org/10.1111/j.1748-720x.2010.00483.x.

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The intense and extensive debate over human embryonic stem cell (hESC) research has focused primarily on the moral status of the human embryo. Some commentators assign full moral status of normal adult human beings to the embryo from the moment of its conception. At the other extreme are those who believe that a human embryo has no significant moral status at the time it is used and destroyed in stem cell research. And in between are many intermediate positions that assign an embryo some degree of moral status between none and full. This controversy and the respective positions, like the abortion controversy, is by now well understood, despite the lack of progress in resolving it. I have argued briefly elsewhere that early embryos do not have significant moral status, but I do not want to reenter that debate here. Instead, I want to focus on an issue that has had relatively little explicit and separate attention, but is likely to loom larger in light of the Obama administration’s partial lifting of the Bush administration’s restriction on the embryos that can be used in stem cell research that receives federal funding.
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3

George, Robert P., and Alfonso Gomez-Lobo. "The Moral Status of the Human Embryo." Perspectives in Biology and Medicine 48, no. 2 (2005): 201–10. http://dx.doi.org/10.1353/pbm.2005.0052.

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4

Brown, Mark T. "The Moral Status of the Human Embryo." Journal of Medicine and Philosophy: A Forum for Bioethics and Philosophy of Medicine 43, no. 2 (March 13, 2018): 132–58. http://dx.doi.org/10.1093/jmp/jhx035.

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5

Lockwood, Michael. "The moral status of the human embryo." Human Fertility 4, no. 4 (January 2001): 267–69. http://dx.doi.org/10.1080/1464727012000199641.

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6

Stanton, C. "The moral status of the embryo post-Dolly." Journal of Medical Ethics 31, no. 4 (April 1, 2005): 221–25. http://dx.doi.org/10.1136/jme.2004.008086.

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7

S., Hostiuc. "Moral status of the embryo. Clinical and legal consequences." Gineco.eu 10, no. 3 (September 20, 2014): 102–4. http://dx.doi.org/10.18643/gieu.2014.102.

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8

Shannon, Thomas A., and Allan B. Wolter. "Reflections on the Moral Status of the Pre-Embryo." Theological Studies 51, no. 4 (December 1990): 603–26. http://dx.doi.org/10.1177/004056399005100403.

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9

Robertson, John. "Crossing the Ethical Chasm: Embryo Status and Moral Complicity." American Journal of Bioethics 2, no. 1 (January 1, 2002): 33–34. http://dx.doi.org/10.1162/152651602317267817.

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10

Kiryanov, Dmitry. "Moral Status of Human Embryo in Inter-Christian Context." State Religion and Church in Russia and Worldwide 38, no. 4 (2020): 169–94. http://dx.doi.org/10.22394/2073-7203-2020-38-4-169-194.

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The article offers an analysis of approaches of different Christian confessions to understanding of the moral status of human embryo in the context of modern biomedical developments. It compares challenges faced by the proponents of each denominational position and their arguments. According to documents and papers of the theologians there are at least three specific positions in relation to moral status of early human embryo: conservative, liberal and indefinite. The author focuses on arguments of such liberal Protestant authors as T. Peters, R. Cole-Turner and J. Polkinghorne; on strong and weak aspects of Roman Catholic perspective; and specific characteristics of Orthodox Christian approaches.
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11

McCullough, Laurence B., and Frank A. Chervenak. "Moral Status of the Embryo in Professional Obstetric Ethics." Donald School Journal of Ultrasound in Obstetrics and Gynecology 15, no. 2 (2021): 119–23. http://dx.doi.org/10.5005/jp-journals-10009-1691.

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12

Pardo, Rafael, and Félix Calvo. "Attitudes Toward Embryo Research, Worldviews, and the Moral Status of the Embryo Frame." Science Communication 30, no. 1 (September 2008): 8–47. http://dx.doi.org/10.1177/1075547008319432.

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13

Хаят, С. Ш., Л. Ф. Курило, and В. Б. Черных. "Evaluation of public opinion on moral status of human embryo." Nauchno-prakticheskii zhurnal «Medicinskaia genetika», no. 10(219) (October 30, 2020): 91–92. http://dx.doi.org/10.25557/2073-7998.2020.10.91-92.

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Вопрос о правовом статусе эмбриона человека относится к ключевым проблемам современного национального, внутреннего и международного законодательства. В данной работе представлены результаты исследования общественного мнения о вопросе этико-правового статуса эмбриона человека методом анонимного анкетирования. The moral status of human embryo is one of the key issues of modern national and international law. The study shows public opinion on the ethical and legal status of a human embryo according to the results of anonymous survey.
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14

Steinbock, Bonnie. "The Morality of Killing Human Embryos." Journal of Law, Medicine & Ethics 34, no. 1 (2006): 26–34. http://dx.doi.org/10.1111/j.1748-720x.2006.00005.x.

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Embryonic stem cell research is morally and politically controversial because the process of deriving the embryonic stem (ES) cells kills embryos. If embryos are, as some would claim, human beings like you and me, then ES cell research is clearly impermissible. If, on the other hand, the blastocysts from which embryonic stem cells are derived are not yet human beings, but rather microscopic balls of undifferentiated cells, as others maintain, then ES cell research is probably morally permissible. Whether the research can be justified depends on such issues as its cost, chance of success, and numbers likely to benefit. But this is an issue for any research project, not just ES cell research. What makes the debate over ES cell research controversial is that it, like the debate over abortion, raises “questions that politicians cannot settle: when does human life begin, and what is the moral status of the human embryo?” This paper looks at several theories of moral status and their implications for embryo research.
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15

Lockwood, Michael. "The moral status of the human embryo: implications for IVF." Reproductive BioMedicine Online 10 (January 2005): 17–20. http://dx.doi.org/10.1016/s1472-6483(10)62198-0.

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16

Harris, R. "The Status of the Human Embryo: Perspectives from Moral Tradition." Journal of Medical Genetics 26, no. 5 (May 1, 1989): 351–52. http://dx.doi.org/10.1136/jmg.26.5.351-a.

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17

Fitzpatrick, F. J. "The Status of the Human Embryo: Perspectives from Moral Tradition." Journal of Medical Ethics 15, no. 4 (December 1, 1989): 216–17. http://dx.doi.org/10.1136/jme.15.4.216-a.

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18

Streiffer, Robert. "Chimeras, Moral Status, and Public Policy: Implications of the Abortion Debate for Public Policy on Human/Nonhuman Chimera Research." Journal of Law, Medicine & Ethics 38, no. 2 (2010): 238–50. http://dx.doi.org/10.1111/j.1748-720x.2010.00484.x.

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Moral status is the moral value that something has in its own right, independently of the interests or concerns of others. Research using human embryonic stem cells (hESCs) implicates issues about moral status because the current method of extracting hESCs involves the destruction of a human embryo, the moral status of which is contested. Moral status issues can also arise, however, when hESCs are transplanted into embryonic or fetal animals, thereby creating human/ nonhuman stem cell chimeras (“chimeras” for short). In particular, one concern about chimera research is that it could confer upon an animal the moral status of a normal human adult, but then impermissibly fail to accord the animal the protections it merits in virtue of its enhanced status. Understanding the public policy implications of this ethical conclusion is complicated by the fact that certain views about the moral status of the embryo cannot legitimately be used to justify public policy decisions. Arguments like those employed in the abortion debate for the conclusion that abortion should be legally permissible even if abortion is not morally permissible also support, to a more limited degree, a liberal policy on hESC research involving the creation of chimeras.
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19

Jin, Xuan, GongXian Wang, SiSun Liu, Ming Liu, Jing Zhang, and YuFa Shi. "Patients' Attitudes towards the Surplus Frozen Embryos in China." BioMed Research International 2013 (2013): 1–8. http://dx.doi.org/10.1155/2013/934567.

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Background. Assisted reproductive techniques have been used in China for more than 20 years. This study investigates the attitudes of surplus embryo holders towards embryos storage and donation for medical research.Methods. A total of 363 couples who had completed in vitro fertilization (IVF) treatment and had already had biological children but who still had frozen embryos in storage were invited to participate. Interviews were conducted by clinics in a narrative style.Results. Family size was the major reason for participants’ (dis)continuation of embryo storage; moreover, the moral status of embryos was an important factor for couples choosing embryo storage, while the storage fee was an important factor for couples choosing embryo disposal. Most couples discontinued the storage of their embryos once their children were older than 3 years. In our study, 58.8% of the couples preferred to dispose of surplus embryos rather than donate them to research, citing a lack of information and distrust in science as significant reasons for their decision.Conclusions. Interviews regarding frozen embryos, including patients’ expectations for embryo storage and information to assist them with decisions regarding embryo disposal, are beneficial for policies addressing embryo disposition and embryo donation in China.
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20

Brakman, Sarah-Vaughan. "Natural Embryo Loss and the Moral Status of the Human Fetus." American Journal of Bioethics 8, no. 7 (September 4, 2008): 22–23. http://dx.doi.org/10.1080/15265160802248443.

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21

Gurmankin, Andrea D., Dominic Sisti, and Arthur L. Caplan. "Embryo disposal practices in IVF clinics in the United States." Politics and the Life Sciences 22, no. 2 (September 2003): 4–8. http://dx.doi.org/10.1017/s0730938400006614.

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Background.The moral status of the human embryo is particularly controversial in the United States, where one debate has centered on embryos created in excess at in vitro fertilization (IVF) clinics. Little has been known about the disposal of these embryos.Methods.We mailed anonymous, self-administered questionnaires to directors of 341 American IVF clinics.Results.217 of 341 clinics (64 percent) responded. Nearly all (97 percent) were willing to create and cryopreserve extra embryos. Fewer, but still a majority (59 percent), were explicitly willing to avoid creating extras. When embryos did remain in excess, clinics offered various options: continual cryopreservation for a charge (96 percent) or for no charge (4 percent), donation for reproductive use by other couples (76 percent), disposal prior to (60 percent) or following (54 percent) cryopreservation, and donation for research (60 percent) or embryologist training (19 percent). Qualifications varied widely among those personnel responsible for securing couples' consent for disposal and for conducting disposal itself. Some clinics performed a religious or quasi-religious disposal ceremony. Some clinics required a couple's participation in disposal; some allowed but did not require it; some others discouraged or disallowed it.Conclusions.The disposal of human embryos created in excess at American IVF clinics varies in ways suggesting both moral sensitivity and ethical divergence.
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22

Huele, E. H., E. M. Kool, A. M. E. Bos, B. C. J. M. Fauser, and A. L. Bredenoord. "The ethics of embryo donation: what are the moral similarities and differences of surplus embryo donation and double gamete donation?" Human Reproduction 35, no. 10 (August 9, 2020): 2171–78. http://dx.doi.org/10.1093/humrep/deaa166.

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ABSTRACT Over the years, the demand for ART with donated embryos has increased. Treatment can be performed using donated ‘surplus embryos’ from IVF treatment or with embryos intentionally created through so-called ‘double gamete donation’. Embryo donation is particularly sensitive because treatment results in the absence of a genetic link between the parent(s) and the child, creating complex family structures, including full genetic siblings living in another family in the case of surplus embryo donation. In this paper, we explore the ethical acceptability of embryo donation in light of the similarities and differences between surplus embryo donation and double gamete donation. We will argue that no overriding objections to either form of embryo donation exist. First of all, ART with donated embryos respects patients’ reproductive autonomy by allowing them to experience gestational parenthood. It also respects IVF patients’ reproductive autonomy by providing an additional option to discarding or donating surplus embryos to research. Second, an extensive body of empirical research has shown that a genetic link between parent and child is not a condition for a loving caring relationship between parent(s) and child. Third, the low moral status of a pre-implantation embryo signifies no moral duty for clinics to first use available surplus embryos or to prevent the development of (more) surplus embryos through double gamete donation. Fourth, there is no reason to assume that knowledge of having (full or half) genetically related persons living elsewhere provides an unacceptable impact on the welfare of donor-conceived offspring, existing children of the donors, and their respective families. Thus, patients and clinicians should discuss which form of ART would be suitable in their specific situation. To guarantee ethically sound ART with donated embryos certain conditions have to be met. Counselling of IVF patients should involve a discussion on the destination of potential surplus embryos. When counselling donors and recipient(s) a discussion of the significance of early disclosure of the child’s mode of conception, the implications of having children raised in families with whom they share no genetic ties, expectations around information-exchange and contact between donor and recipient families or genetically related siblings is warranted. Importantly, conclusions are mainly drawn from results of empirical studies on single gamete donation families. To evaluate the welfare of families created through surplus embryo donation or double gamete donation additional empirical research on these particular families is warranted.
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23

Gethmann, Carl. "The Moral Status of the Embryo and the Protection of its Life." Human Reproduction & Genetic Ethics 9, no. 2 (April 8, 2003): 38–40. http://dx.doi.org/10.1179/hrge.9.2.01370786704k1j17.

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24

Shannon, Thomas A. "The Moral Status of the Early Human Embryo: Is a Via Media Possible?" American Journal of Bioethics 5, no. 6 (November 2005): 43–44. http://dx.doi.org/10.1080/15265160500320312.

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25

Eberl, Jason T. "Metaphysical and Moral Status of Cryopreserved Embryos." Linacre Quarterly 79, no. 3 (August 2012): 304–15. http://dx.doi.org/10.1179/002436312804872695.

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26

Munthe, Christian. "Divisibility and the Moral Status of Embryos." Bioethics 15, no. 5-6 (October 2001): 382–97. http://dx.doi.org/10.1111/1467-8519.00249.

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27

Latham, Melanie. "The French Parliamentary Guidelines of May 1997: Clarification or Fudge?" Medical Law International 3, no. 2-3 (March 1998): 235–41. http://dx.doi.org/10.1177/096853329800300310.

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In July 1994 three bioethics laws were passed in France which attempted to resolve the moral and legal dilemmas arising from the New Reproductive Technologies (NRTs). A particularly troubling issue for French legislators was the status of the human embryo and its ensuing rights. Was the human embryo a person or a thing? Article 8 of law 94-654 on donation and assisted conception left this unclear, particularly in relation to embryo research. Unfortunately, regulatory decrees published in May 1997 on embryo research and prenatal diagnosis constitute an unsuccessful attempt at further clarification of the issue. Lawyers, clinicians and embryo rights activists alike may justifiably denounce them as a mere fudge.
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28

Aramesh, Kiarash. "Shiite Perspective on the Moral Status of the Early Human Embryo: A Critical Review." Journal of Religion and Health 57, no. 6 (November 6, 2017): 2182–92. http://dx.doi.org/10.1007/s10943-017-0518-6.

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29

Anwar, Syamsul. "FERTILISASI IN VITRO DALAM TINJAUAN MAQĀṢID ASY-SYARĪ‘AH." Al-Ahwal: Jurnal Hukum Keluarga Islam 9, no. 2 (July 31, 2017): 139. http://dx.doi.org/10.14421/ahwal.2016.09201.

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Having been commonly practiced, in vitro fertilization (fertilization in a tube/baby tube program) is one of the controversial medical practices both for religious reasons and for ethical and moral reasons. From the ethical/moral point of view, the problem lies in the fact that the implication of such a practice may result in the destruction of the remaining unused embryos. In this article, the writer argues from the point of view of maqāṣid asy-syarī‘ah that the practice of in vitro fertilization is much needed by the infertile couples who want to have children. The embryo's moral status starts from the implantation of the blastocyst in the women’s uterine wall, so that the zygote of fertilization in the pre-implantation tubes does not have a moral status yet.[Walaupun telah jamak dilakukan, fertilisasi in vitro (pembuahan dalam tabung/bayi tabung) merupakan salah satu praktis medis yang konroversial baik karena alasan agama maupun karena alasan etika dan moral. Dari segi etika/moral, permasalahannya adalah implikasi dari praktik itu yang berakibat pada pemusnahan sisa embrio yang tidak digunakan. Dalam tulisan ini penulis berargumerntasi dari sudut pandang maqāṣid asy-syarī‘ah bahwa praktik fertilisasi dalam tabung sangat dibutuhkan oleh pasangan tidak subur yang mendambakan keturunan. Status moral embrio dimulai sejak implantasi sehingga zigot hasil fertilisasi dalam tabung praimplantasi belum memiliki status moral].
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30

Thaldar, Donrich. "The in Vitro Embryo and the Law: The Ownership Issue and a Response to Robinson." Potchefstroom Electronic Law Journal 23 (January 17, 2020): 1–20. http://dx.doi.org/10.17159/1727-3781/2020/v23i0a6217.

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In 2012 the Minister of Health made the Regulations Relating to the Artificial Fertilisation of Persons, which provide that the woman who intends to be made pregnant with an in vitro embryo owns such an embryo and can control the embryo's fate in specified ways. Given that in vitro embryos are outside the woman's body, the rationale for these provisions cannot be to protect the woman's bodily integrity. These provisions are, however, problematic from a constitutional perspective, as they: exclude fathers across the board, and impede the right of all intended parents who will not gestate the pregnancy, like surrogacy commissioning parents, to make decisions regarding reproduction – which include the right not to reproduce and hence to veto the further use of an in vitro embryo for reproductive purposes. Robinson argues that the legislative intent with the 2012 Regulations was not to establish ownership of in vitro embryos, and that in vitro embryos are not legal objects (or subjects), but rather form part of the legal subjectivity of their parents. I respond that the language used in the relevant provision is plain and clear in establishing ownership of in vitro embryos, and that in vitro embryos are therefore legal objects. I further suggest that Robinson's proposition of in vitro embryos forming part of the legal subjectivity of their parents may address the gender equality concern with the 2012 Regulations, but that it in turn causes other problems. In particular, Robinson's rationale for his proposition is problematic, as it appears to conflate the embryo with the prospective child. I rely on the important recent judgment in Ex Parte KAF 2019 2 SA 510 (GJ) that held explicitly that the in vitro embryo should not be equated with the prospective child. Finally, I respond to Robinson's critique of my 2005 article, by clarifying the research questions and answers of that article. I highlight the importance of the moral status of the in vitro embryo to legal and ethical debates relating to the in vitro embryo, and invite academic debate on the topic.
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31

Turnpenny, Lee. "Embryo's moral status is unaffected by alteration." Nature 437, no. 7055 (August 31, 2005): 26. http://dx.doi.org/10.1038/437026b.

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32

Howard, Joseph. "The Moral Status of the Human Embryo According to Peter Singer: Individuality, Humanity, and Personhood." Linacre Quarterly 72, no. 3 (August 2005): 212–28. http://dx.doi.org/10.1080/20508549.2005.11877752.

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33

Bahadur, G. "The moral status of the embryo: the human embryo in the UK Human Fertilisation and Embryology (Research Purposes) Regulation 2001 debate." Reproductive BioMedicine Online 7, no. 1 (January 2003): 12–16. http://dx.doi.org/10.1016/s1472-6483(10)61722-1.

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34

Park, Shin-Hwa. "A phenomenological approach to the question of moral status of embryo : Focusing on Merleau-Ponty’s philosophy." Phenomenology and Contemporary Philosoph 81 (June 30, 2019): 1–37. http://dx.doi.org/10.35851/pcp.2019.06.81.1.

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35

ESHRE Task Force on Ethics and Law. "I. The moral status of the pre-implantation embryo: ESHRE Task Force on Ethics and Law." Human Reproduction 16, no. 5 (May 1, 2001): 1046–48. http://dx.doi.org/10.1093/humrep/16.5.1046.

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36

Lysaght, Tamra, Rachel A. Ankeny, and Ian Kerridge. "The Scope of Public Discourse Surrounding Proposition 71: Looking Beyond the Moral Status of the Embryo." Journal of Bioethical Inquiry 3, no. 1-2 (July 15, 2006): 109–19. http://dx.doi.org/10.1007/s11673-006-9012-7.

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37

Strong, C. "The Moral Status of Preembryos, Embryos, Fetuses, and Infants." Journal of Medicine and Philosophy 22, no. 5 (October 1, 1997): 457–78. http://dx.doi.org/10.1093/jmp/22.5.457.

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38

Morris, J. "Substance Ontology Cannot Determine the Moral Status of Embryos." Journal of Medicine and Philosophy 37, no. 4 (August 1, 2012): 331–50. http://dx.doi.org/10.1093/jmp/jhs026.

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39

Nelson, Lawrence J., and Michael J. Meyer. "Confronting Deep Moral Disagreement: The President's Council on Bioethics, Moral Status, and Human Embryos." American Journal of Bioethics 5, no. 6 (November 2005): 33–42. http://dx.doi.org/10.1080/15265160500320296.

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40

Nicolas, Paola, Fred Etoc, and Ali H. Brivanlou. "The ethics of human-embryoids model: a call for consistency." Journal of Molecular Medicine 99, no. 4 (April 2021): 569–79. http://dx.doi.org/10.1007/s00109-021-02053-7.

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AbstractIn this article, we discuss the ethics of human embryoids, i.e., embryo-like structures made from pluripotent stem cells for modeling natural embryos. We argue that defining our social priorities is critical to design a consistent ethical guideline for research on those new entities. The absence of clear regulations on these emerging technologies stems from an unresolved debate surrounding natural human embryo research and one common opinion that one needs to solve the question of the moral status of the human embryo before regulating their surrogate. The recent NIH funding restrictions for research on human embryoids have made scientists even more unlikely to raise their voices. As a result, the scientific community has maintained a low profile while longing for a more favorable socio-political climate for their research. This article is a call for consistency among biomedical research on human materials, trying to position human embryoids within a spectrum of existing practice from stem cell research or IVF to research involving human subjects. We specifically note that the current practices in infertility clinics of freezing human embryos or disposing of them without any consideration for their potential benefits contradicts the assumption of special consideration for human material. Conversely, creating human embryoids for research purposes could ensure that no human material be used in vain, always serving humankind. We argue here that it is time to reconsider the full ban on embryo research (human embryos and embryoids) beyond the 14-day rule and that research on those entities should obey a sliding scale combining the completeness of the model (e.g., complete vs. partial) and the developmental stage: with more advanced completeness and developmental stage of the considered entity, being associated with more rigorous evaluation of societal benefits, statements of intention, and necessity of such research.
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SOLBAKK, JAN HELGE. "Use and Abuse of Empirical Knowledge in Contemporary Bioethics: A Critical Analysis of Empirical Arguments Employed in the Controversy Surrounding Stem Cell Research." Cambridge Quarterly of Healthcare Ethics 12, no. 4 (August 7, 2003): 384–92. http://dx.doi.org/10.1017/s0963180103124073.

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In two articles about the controversy surrounding stem cell research, Søren Holm claims that no argument has so far been advanced in the debate to justify the necessity of destructive research on human embryos for the therapeutic potential of stem cell research to be achieved, and that it is up to the scientists themselves to produce “convincing arguments” for their case. This seemingly defeatist statement on behalf of bioethics originates from the viewpoint that neither a reiteration of old arguments about the moral status of the human embryo nor the generation of new arguments of the same kind are likely to have any positive bearing on the controversy; on the other hand, the impact of science on the current debate is unquestionable, due to three “partially independent” developments:
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42

Scott, Christopher Thomas. "Stem cells: new frontiers of ethics, law, and policy." Neurosurgical Focus 24, no. 3-4 (March 2008): E24. http://dx.doi.org/10.3171/foc/2008/24/3-4/e23.

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✓ After the successful isolation of human embryonic stem cells in 1998, ethics and policy debates centered on the moral status of the embryo—whether the 2- to 4-day-old blastocyst is a person, and whether we should protect it at all costs. As the research has moved quickly forward, however, new questions have emerged for the study of stem cell ethics, law, and policy. Powerful new lines made without eggs or embryos have recently been reported, the intellectual property and regulatory environment is uncertain, and clinical trials using adult stem cells and cells derived from embryonic stem cells are about to commence. The new landscape of ethics, law, and policy is discussed in the context of these developments, with an emphasis on the evaluation of risks and benefits for first-in-human clinical studies.
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43

Kamm, F. M. "MORAL STATUS AND PERSONAL IDENTITY: CLONES, EMBRYOS, AND FUTURE GENERATIONS." Social Philosophy and Policy 22, no. 2 (June 15, 2005): 283–307. http://dx.doi.org/10.1017/s0265052505052118.

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In the first part of this article, I argue that even those entities that in their own right and for their own sake give us reason not to destroy them and to help them are sometimes substitutable for the good of other entities. In so arguing, I consider the idea of being valuable as an end in virtue of intrinsic and extrinsic properties. I also conclude that entities that have claims to things and against others are especially nonsubstitutable. In the second part, I argue that cloning poses no threat to the nonsubstitutability of these entities (and in this sense, to the dignity of persons). I also consider the relation between cloning and (what I called) holistic identity, and between the latter and genetic identity. In the concluding part of the article, I try to distinguish cases where identity over time and so-called person-affecting acts have and do not have greater moral significance than nonidentity over time and nonperson-affecting acts. I try to apply my results to cases involving embryos, future generations, and to the so-called Non-Identity Problem.
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44

Marquis, Don. "How Not to Argue That Embryos Lack Full Moral Status." American Journal of Bioethics 5, no. 6 (November 2005): 54–56. http://dx.doi.org/10.1080/15265160500320437.

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45

Chu, G. "Embryonic stem-cell research and the moral status of embryos." Internal Medicine Journal 33, no. 11 (October 31, 2003): 530–31. http://dx.doi.org/10.1046/j.1445-5994.2003.00476.x.

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46

Engel, J. B., A. Hönig, S. Segerer, S. F. M. Häusler, J. Dietl, and A. Djakovic. "The moral status of the embryo: an attempt at an analysis with the aid of David Hume’s ethics." Reproductive BioMedicine Online 21, no. 7 (December 2010): 830–33. http://dx.doi.org/10.1016/j.rbmo.2010.07.003.

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Lapaeva, Valentina V. "Preimplantation and prenatal genetic diagnostics in Russian Federation: ethical and legal issues." RUDN Journal of Law 25, no. 1 (December 15, 2021): 179–97. http://dx.doi.org/10.22363/2313-2337-2021-25-1-179-197.

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The topicality of the article is due to the strategy of transition to personalized medicine in Russia, based, among other things, on technologies of preimplantation and prenatal genetic diagnostics. The purpose of the article is to analyze the main directions of ethical and legal support for the development of these technologies. The work is based on the study of relevant international regulations, foreign and Russian legislation using the methods of legal-dogmatic and philosophical-legal analysis. The article substantiates the need for a clearer distinction between legal and moral-religious approaches to regulating relations in applying these technologies. The task is to find legal structures that can take into account the moral aspects of the problem without replacing legal regulation with an appeal to moral and religious values and norms. An example of this approach is the development of a legal regime for manipulations with embryo in vitro, in which the necessary legal protection of the embryo is provided by recognizing its special ontological status as a constitutional value of the common good. From these positions, the author identifies a range of issues that should form the organizational and legal context necessary to ensure adequate guarantees of human rights in the field of application of the considered genetic technologies. The legal regulation of this range of issues should be fixed in a special federal law on genetic testing.
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48

Holm, Sϕren. "Embryonic stem cell research and the moral status of human embryos." Reproductive BioMedicine Online 10 (January 2005): 63–67. http://dx.doi.org/10.1016/s1472-6483(10)62209-2.

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49

Hershenov, David B. "What Must Pro‐Lifers Believe About the Moral Status of Embryos?" Pacific Philosophical Quarterly 101, no. 2 (March 12, 2020): 186–202. http://dx.doi.org/10.1111/papq.12306.

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50

Pennings, Guido, and Guido M. W. R. de Wert. "Cloned embryos: in search of criteria to determine their moral status." Nature Reviews Genetics 6, no. 3 (March 2005): 161. http://dx.doi.org/10.1038/nrg1565.

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