All you need is [somebody's] love "third-party reproduction" and the existential density of biological affinity.

IF 1.6 Q2 ETHICS
Monash Bioethics Review Pub Date : 2024-12-01 Epub Date: 2024-11-15 DOI:10.1007/s40592-024-00212-3
Diogo Morais Sarmento Madureira
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引用次数: 0

Abstract

What is the true significance of biological kinship? During the last decades, it seemed to be uncontroversial that abandoned and even adopted people feel the negative impact of biological parents' absence throughout life in several ways (Miller et al. 2000; Keyes, Margaret A., Anu Sharma, Irene J Elkins, and William G. Iacono, Matt McGue. 2008. The Mental Health of US Adolescents Adopted in Infancy. Archive Pediatric Adolescense Medicine 162(5): 419-425.). However, in the case of people conceived via "third-party reproduction", especially in sperm donation, the disruption of the kinship network derived from natural bonds tends to be presented as something irrelevant. This article disputes that assumption, explores its relationship with a deconstructivist vision that presents kinship as a purely social construct and defends the personal and existential value of a person's biological bonds with her parents. While analysing the anthropological shift inherent to the way some political discourses present the nuclear family and heterologous biotechnology, it proposes renewed philosophical attention on the significance of filiation and human affinity. This article argues for the density of genealogical ties and defends that the consecration of an individual "right to a child", namely (but not exclusively) through the normalised access to sperm banks, is incompatible with the rights of the child, since it deprives people from knowing not only who but also how is their father.

你需要的只是[某人]对 "第三方繁殖 "的热爱,以及生物亲和力的存在密度。
亲生父母关系的真正意义是什么?在过去的几十年里,被遗弃甚至被收养的人在多个方面感受到了亲生父母缺失对其一生的负面影响,这一点似乎没有争议(米勒等人,2000 年;凯斯、玛格丽特-A.、阿努-夏尔马、艾琳-J-埃尔金斯和威廉-G-伊阿肯诺,马特-麦格。2008.在婴儿期被收养的美国青少年的心理健康》。儿科青少年医学档案》162(5):419-425.).然而,对于通过 "第三方生殖"(尤其是精子捐献)受孕的人来说,来自自然纽带的亲属关系网络的破坏往往被认为是无关紧要的。本文对这一假设提出质疑,探讨其与解构主义观点之间的关系,解构主义观点将亲缘关系视为纯粹的社会建构,并捍卫一个人与其父母之间的亲缘关系的个人和存在价值。文章分析了一些政治论述在表述核心家庭和异源生物技术时所固有的人类学转变,并建议从哲学角度重新关注亲子关系和人类亲缘关系的意义。本文论证了家谱关系的密度,并为个人 "生儿育女权 "的神圣化(即(但不限于)通过精子库的正常化使用)辩护,认为这与儿童权利不符,因为它不仅剥夺了人们了解谁是其父亲的权利,还剥夺了人们了解如何成为其父亲的权利。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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来源期刊
CiteScore
2.70
自引率
6.20%
发文量
16
期刊介绍: Monash Bioethics Review provides comprehensive coverage of traditional topics and emerging issues in bioethics. The Journal is especially concerned with empirically-informed philosophical bioethical analysis with policy relevance. Monash Bioethics Review also regularly publishes empirical studies providing explicit ethical analysis and/or with significant ethical or policy implications. Produced by the Monash University Centre for Human Bioethics since 1981 (originally as Bioethics News), Monash Bioethics Review is the oldest peer reviewed bioethics journal based in Australia–and one of the oldest bioethics journals in the world. An international forum for empirically-informed philosophical bioethical analysis with policy relevance. Includes empirical studies providing explicit ethical analysis and/or with significant ethical or policy implications. One of the oldest bioethics journals, produced by a world-leading bioethics centre. Publishes papers up to 13,000 words in length. Unique New Feature: All Articles Open for Commentary
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