PRACTICAL ETHICS: DESIGNING CHILDREN<\/p>\n
by Student\u2019s Name<\/p>\n
Course<\/p>\n
Professor\u2019s Name<\/p>\n
Institution<\/p>\n
City, State<\/p>\n
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Practical Ethics: Designing Children<\/p>\n
Introduction<\/p>\n
Genetic enhancement deals with the processes of transferring genetic material with an aim of modifying nonpathological human characteristics. The word describes the efforts of trying to make an individual not only well, but also better through optimization of his\/her capabilities. Genetic enhancement has been used in various situations to improve individual conditions. There is need to understand that parents that choose genetic modification are not morally wrong and pose no harm to their children (Savulescu, 2009). <\/p>\n
Parents who choose genetic enhancement on their children are not morally wrong because the process allows the child to have the best chance for a better life. In essence, parents have a moral purpose to care about the future of their children\u2019s well-being. In a similar manner, parents should have a moral reason to aim to have children who have a better chance in future (Mayes, 2012, p. 27). For instance, if genetic testing offers the chance to detect chromosomal abnormalities, a parent has the reason to use it and decide if a child with such deficiencies would enjoy life. Through the use of genetic enhancement, the parent would know would be able to make a decision that bringing forth a child with serious deformities would not fully enjoy life (Savulescu & Kahane, 2009).<\/p>\n
In reality, parents have an absolute obligation to bring forth a child whose well-being is assured. In cases where there is a possibility to choose or select the best conditions or situation for the well-being of the child, the parents are obligated to choose the best (Agar, 1998, p. 138). For instance, if genetic testing proves that if a couple decided to convince a child now, it would have Down syndrome, but if they wait for a year, the child would be normal, then they have the obligation to wait. In this way, parents use genetic enhancement to select a method that ensures that a child gets the best expected life. As long as the choice is possible and available, parents are morally right in taking the choice that gives the best life expected (Mayes, 2012, p. 27).<\/p>\n
Savulescu (2009) argues that, additionally, genetic enhancement allows consistency in the lives of children. In many cases, people accept environmental interventions such as education, diet, exercise and training to improve the quality of life of the children. In a similar manner, biological enhancements that have the power to improve the quality of life that ensures satisfied living conditions. For example, if there is the possibility of genetic modifications that allows more intelligence, awareness, discipline, memory, relieves pain and offers comfort, it would be efficient to use it to enhance the well-being of the children. Genetic enhancement acts similarly to preventing a disease and in this way, it becomes morally acceptable to be used with children (Kamm, 2005). If a child is ill, the pain causes distress that result in the child losing meaning of life. Just like treating an illness, biological modifications enable the children\u2019s opportunities for their well-being to grow and so parents need to use it. The use of biological enhancements enhances the well-being of children and individuals. There is a moral obligation for parents to enable genetic modification when the opportunity is available (Savulescu & Kahane, 2009).<\/p>\n
Conclusion <\/p>\n
The concept of genetic modifications has been in use over the years in an effort to improve life. Parents who choose genetic enhancement are morally right in ensuring that children get a chance for the best life. In essence, the biological modifications better the life of an individual, and if there is a possibility for a parent to select it, it should be utilized. <\/p>\n
Bibliography<\/p>\n
Agar, N 1998, \u2018Liberal eugenics\u2019, Public Affairs Quarterly, pp. 137-155.<\/p>\n
Kamm, M 2005, \u2018Is there a problem with enhancement?\u2019, The American Journal of Bioethics, 5, 3, pp. 5-14.<\/p>\n
Mayes, S 2012, ‘Genetic Enhancement: Definitions, Methodologies, and the Effect of Parental Attitudes’, Penn Bioethics Journal, 8, 2, pp. 25-28, Academic Search Premier, EBSCOhost, viewed 4 June 2014.<\/p>\n
Savulescu, J, & Kahane, G 2009, \u2018The moral obligation to create children with the best chance of the best life\u2019, Bioethics, 23, 5, pp. 274-290.<\/p>\n
Savulescu, J 2009, \u2018Genetic interventions and the ethics of enhancement of human beings\u2019, Readings in the Philosophy of Technology, p. 417.<\/p>\n","protected":false},"excerpt":{"rendered":"
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