Ethics and human genetics.

A. Chapman
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引用次数: 4

Abstract

Genetic discoveries during the past half-century and their potential applications to engineer or bring about deliberate genetic changes in plants, animals, and human beings have raised a series of ethical and theological issues. The explosion of knowledge about the biological basis of life has been further accelerated by the inception of the Human Genome Project (HGP), a $3 billion initiative begun in 1998 to map and sequence the human genetic code and to identify the 4,000 genes whose defects are assumed to be the cause of genetically based diseases. To respond to public concerns about the project, Congress allocated three percent and then five percent of the HGP's budget for research on the ethical, legal, and social implications of the human genetics revolution. A working group overseeing this funding identified nine topics deemed to be of particular importance, among them: fairness in the use of genetic information with respect to insurance; the impact of knowledge of genetic variation on the individual, including issues of stigmatization and impact on self-image; privacy and confidentiality of genetic information and related consent issues; impact on genetic counseling and reproductive decisions influenced by genetic information; questions raised by the commercialization of the products from the project; and conceptual and philosophical implications on the concept of human responsibility and the issue of free will versus determinism.1 That the genetics revolution raises major questions for the religious community was quickly recognized. Some early reflections by moral theologians, such as Karl Rahneri and Paul Ramsey,3 reflect a diffuse sense of unease or anxiety about genetic engineering and the implications of altering the genetic basis of life. Like many of the religious writings that followed, these ethicists raised, but did not resolve, questions about the appropriate limits of human intervention into the Creation and the basis of making such a determination. Other writers have acknowledged that"[D]evelopments in genetic science and technology compel our
伦理学和人类遗传学。
在过去的半个世纪里,基因方面的发现以及它们在植物、动物和人类基因改造方面的潜在应用引发了一系列伦理和神学问题。人类基因组计划(HGP)的启动进一步加速了关于生命生物学基础知识的爆炸,该计划于1998年启动,耗资30亿美元,目的是绘制人类遗传密码并对其进行排序,并查明被认为是遗传疾病原因的4 000个基因的缺陷。为了回应公众对该项目的担忧,国会从HGP预算中拨出3%到5%用于研究人类遗传学革命的伦理、法律和社会影响。监督这笔资金的一个工作组确定了9个被认为特别重要的主题,其中包括:在保险方面公平使用遗传信息;遗传变异知识对个体的影响,包括污名化问题和对自我形象的影响;遗传信息的隐私和保密以及相关的同意问题;对遗传咨询和受遗传信息影响的生殖决定的影响;项目产品商业化过程中产生的问题;以及人类责任概念的概念和哲学含义以及自由意志与决定论的问题人们很快就认识到,遗传学革命给宗教界提出了重大问题。一些早期的道德神学家,如卡尔·拉赫内利和保罗·拉姆齐,反映了一种对基因工程和改变生命遗传基础的影响的不安或焦虑。像随后的许多宗教著作一样,这些伦理学家提出了,但没有解决,关于人类干预创造的适当限制以及做出这种决定的基础的问题。其他作家也承认“基因科学和技术的发展迫使我们……
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