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Individuality and Human Beginnings: A Reply to David DeGrazia

Published online by Cambridge University Press:  01 January 2021

Extract

In a recent article published in the Journal of Law, Medicine & Ethics, David DeGrazia criticized the two pivotal assumptions that underlie President Bush’s policy on funding stem cell research. Those assumptions are (1) that we originate as single-cell zygotes at the time of conception and (2) that we have full moral status as soon as we originate.

In this paper, I would like to concentrate on the first of those assumptions and show in light of recent findings in embryological development that DeGrazia’s criticisms have to be rejected. I shall save my discussion of DeGrazia’s critique of the second assumption for a later article that can take into account DeGrazia’s further elaboration of his position.

Type
Independent
Copyright
Copyright © American Society of Law, Medicine and Ethics 2007

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References

DeGrazia, D., “Moral Status, Human Identity, and Early Embryos: A Critique of the President's Approach,” Journal of Law, Medicine & Ethics 34, no. 1 (2006): 4957.CrossRefGoogle Scholar
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This is a linguistic usage that has been widely disseminated since the publication of Warren, M. A., “On the Moral and Legal Status of Abortion,” The Monist 57 (1973): 4361.CrossRefGoogle Scholar
For the traditional conception of a person, what matters is the specific nature of a substance, not whether the powers contained in it are currently exercisable or not. See Ricken, F., “‘Mensch’ und ‘Person,’” in Hilpert, K. and Mieth, D., eds., Kriterien Biomedizinischer Ethik (Freiburg im Breisgau: Herder Verlag, 2006): at 66, who quotes Boethius' definition: “persona est naturae rationabilis individual substantia,” (a person is an individual substance of a rational nature).Google Scholar
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Every individual satisfies Leibniz' Law of Indiscernibility of Identicals. See Wiggins, , supra note 2, at 1823.Google Scholar
These are all terms used by DeGrazia to mark the contrast with an individual. To the list, we may add the Aristotelian term “heap” (sorós).Google Scholar
See DeGrazia, , supra note 1, at 51. He also mentions the possibility of two embryos fusing to form a chimera as a complementary indication of lack of individuation. For the sake of simplicity, I restrict myself to the more common appeal to the possibility of twinning. I am prepared to argue that mutatis mutandis, the possibility of fusion, can be analyzed as the mirror image of the possibility of fission.Google Scholar
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See DeGrazia, , supra note 1, at 52. It is true that initially there is space between the blastomeres and that about the third day a process of compaction starts to take place, but this should not be interpreted as initial lack of unified functioning. Quite the contrary. Compaction follows a genetically pre-ordained pattern that fits what is required for the next steps, among them the stabilization of the over-all size of the morula for it to be able to travel down the oviduct. See Cummings, M. R., Human Heredity: Principles and Issues, 7th ed. (Belmont CA: Thomson Brooks/Cole, 2006): at 158–159; Gilbert, S. F., Developmental Biology, 8th ed. (Sunderland, MA: Sinauer Associates, Inc. Publishers, 2006): at 349.Google Scholar
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Pearson, H., “Your Destiny from Day One,” Nature 418 (July 4, 2002): 1415, available at <http://www.nature.com/nsu/nsu_pf/020701/020701–12.html> (last visited July 4, 2002). This article summarizes the results of several research projects dealing with early embryonic life.CrossRefGoogle Scholar
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The budding model of twinning suggests that the original embryo continues to exist and that a new one begins to exist alongside the original one at a later point in time.Google Scholar
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Id., at 53.Google Scholar
A sensible objection to PGD is that it is conducive to negative eugenics: The weak and prone to illness are intentionally destroyed while the strong and fit are favored.Google Scholar
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Even if the whole donor cell is inserted and not just its nucleus, it ceases to exist when it is absorbed into the new cell. See Gilbert, , supra note 13, at 83.Google Scholar
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Whether we have a moral obligation to do something about it, is an independent question.Google Scholar
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