Stem cell research seems to be provoking a wide range of political, religious and ethical controversy than any other scientific research. Scientist in the field and stem cell research supporters argue that the potential benefits of stem cell research is so immense that there should be an open public debate about its ethical justifications, postulating that legislation and public awareness will help the science grow faster and farther. Opponents of embryonic stem cell research argue that destroying one life to save another is morally wrong. Back and forth the argument goes. There are currently three notable sources of stem cell with varying degrees of effectiveness and flexibility to work with. When it comes to ethical issues, human embryonic stem cells researches are the ones which are causing a storm in the ethical debate. Human embryonic stem cell, scientists argue, possess the special capability of dividing infinitely and growing in to any of the over 200 types of cells in the human body. Most of the problems in the stem cell research ethical issues lie in the definition of the beginning of life. Before progress is made in the field, questions of when and how life begins, the rights of foetuses and how to define a human life should be put to rest. There are three main parties wrangling over the ethical issues in the research. Whatever reason each of the parties have either dogma or science, the debate is likely to continue to rage.
In a bid to document the full sense of the debate, we will discuss the issue in terms of religions, political, and scientific point of view.
When does life begin?
Humans have been grappling with this difficult question using religious or scientific methods. Some scholars have proposed a number of key criteria to determine the person-hood of a foetus. Life begins at
1. conception/ fertilization/ DNA fusion
2. implantation in the uterus
3. start of foetal movement
4. start of brain development
5. formation of human shape in the foetus
6. The gestation period: the period of the development of a foetus while it is still inside a womb, the later the period, the more alive the foetus is presumed to be.
High school biology text books claim that life beings when a sperm cell from a male and an ovum from a female come together in fertilization and form a human zygote. Afterwards, it is a matter of gestation periods. It does not go into the details of other oddities that might work against the normal development of the embryo into a foetus. Modern science indicates that the beginning of life occurs sometimes after the fertilization of an ovum by a sperm cell, yet fertilization itself is surprisingly difficult to define. [1]
Conception brings to life a potential seed with a human DNA. The degree of respect, right and legal status one should give to a collection of about 150 undifferentiated cells (Harris, 2006), just because they have the same genetic make up but do not have in any sense independence or self-awareness, will force society to redefine civil rights and civil laws such that embryos and each cell with the same DNA in our body can be covered. The outlook of embryos progressing beyond only being blastocytes is so grim that the embryologists current estimate for preimplantation failure rate is 50-80% for various sort of biological disorders, an alarming figure due to an inefficient human reproductive system.[2][3]
The argument that life begins at conception fails to answer question of how many lives are in an embryo as some may split early or join to form many or less foetuses respectively, or consider cases of Siamese twins somehow joined down their neck. Currently, laws that protect specifically embryos does not exist except the implication that if corporations are good enough to have legal entities why not embryos with a potential to develop in to a full human beings.
The other arguments for the existence of life and the beginning of personhood are the start of brain development, foetal movement, stage of gestation period. Brain activity or nervous system development does not guarantee a foetus the legal entity that begins with having a birth certificate. These points have been mostly presented in an anti abortion movements but failed constantly to give a foetus the legal entity and the independence it needs to be legally recognized, in fact, in the pro choice side of the argument the woman’s right over her body or to be and not to be pregnant has weighed much more that several states in the world consider it good enough to give abortion upon request. See map. By United Nations Department of Economic and Social Affairs, population Division in 2009.
A foetus in late developmental stage morphs into a human like being by loosing the gills, the tails and most people find it hard to allow abortion in the tri-semester. One paradox to the ethical issues in stem cell research is that states which allow abortion upon request, in any gestation period—to save the life of a mother, the same reason why we need to experiment with stem cells in the long run—found it ethically wrong to collect stem cells from a collection of cells which have no any capacity to feel pain or suffer but offer the potential to relieve millions of people suffering from afflictions such as Parkinson’s and Alzheimer’s disease, brain and spinal cord injuries, diabetes or heart problems.
The Sectarian camp
Religious institutions are in the mix for the debate whether research should be allowed to proceed on stem cell research, with their own version of definition of life, and personhood. Documenting the views and stands of the infinite number of religions is beyond the purpose of this document. But with more than two billion Christians and a billion Muslim in the world today, it would be wise to assess what they have to say. Each religious sect owns its set of standards and codes of conduct that are likely to be different from one another. Christian groups maintain a stricter position against stem cell research claiming that human hood, personhood or life for that matter begins with conception and compromising the future of life for any goal of whatsoever is considered a mortal sin. Christians argue that God recognizes personhood even before conception and believe the bible makes it clear unequivocally. “Before I formed you in the womb I knew you, before you were born I dedicated you; a prophet to the nation I appointed you” Jeremiah 1:5
Moderate Christians suggest that saving a human life is an honourable deed in the eyes of God and conducting a stem cell research to spare humans of suffering and afflictions should be allowed, a line of argument hardliners reject that other life should not be expended to save another life. “Fathers shall not be put death for their children, nor children for their fathers; only for his own guilt shall a man be put to death” Deuteronomy 24:16 In short, embryos should not be prepared and destroyed for another man’s benefit. Possibly one of the reasons many predominately Christian societies find it ethically abhorrent to tinker with embryos.
In contrast, Islam provides two hadiths—the second most important book in Islam next to the Qur’an which details the teachings, deeds and interpretation of the verses of the Qur’an—that might give a blessing to pursue human embryonic stem cell research.[5] In Islam the life span of an embryo is divided into two periods; one is conception, the first 40 days after fertilization; the second is ensoulment that marks the beginning of life and personhood. To rest the case with stem cell research, Muslim scholars indicate that the Prophet Muhammad said “Varily your creation is on this wise. The constituents of one of you are collected for forty days in his mother’s womb; it becomes ‘alaqa (something that clings) in the same period (mithla dhalik), then it becomes mudgha (a chewed lump of flesh) in the same period. And the angel is sent to him with instructions concerning four things, so the angel writes down his provision, his death, his deeds, and whether he will be wretched or fortunate. Then the soul is breathed into him” (Al-Bukhari; Muslim; Ibn Maja; al-Tirmidhi; Abu Dawud). Islam might not have a problem with embryonic stem cell if and only if the age of the embryo is less those 40 days. Proof to that, in 2003—together with the silence of the Qur’an on the matter, the concept of ensoulment in later stages of the embryonic cells and lack of a single centralized policy issuing authority in Islam, just like the catholic church (BBC, 2009)—Iranian scientists were able to develop a human embryonic stem cell line despite Iran being a conservative Muslim nation. [8]
The political camp
One of the major roadblocks to the progress of human stem cell research has been the lack of clear national guidance and policy. In the united states, on August 9, President George Bush promised that federal funding will be provided, only to come with three hard to work with obstacles such as no new embryos are to be collected for destruction, the embryo must be a left-over from fertility therapy and donations are to be collected from an informed donor with consent and no financial payments. [10] Many states follow that line of position, rather than facing the issue head on, sliding off the thorny issue of federal funding seems to normal way to deal with it. With lack of concrete understanding of the science by the public and politicians helped to arrest the growth of the science, and deliberating whether or not to grant permission quickly fades the interests of politicians.
To help matters clear, there are currently around the world four policy cues that are in one form or another are being either considered to be implemented or are semi-implemented.
1. No policy: no clear policy or explicit legislation to conduct any form of human embryonic stem cell research
2. Restrictive: It is prohibited either by law and could lead to a legal action in such countries as Germany, Italy, Lithuania, Poland, Slovakia, for assumed moral or religions point of view.[11]
3. Some research allowed: Research is allowed only on existing and no longer needed embryos such countries include Australia and Canada.
4. Most permissive: Research is permitted on remaining embryos and on embryos created specially for research through SCNT in to non human animals or into human eggs or zygotes such countries are the UK, Sweden, Belgium and China.[8] The United States depicts a patchy picture from permissive to some possibility of research. see map.
What does a living human being have to have, or look like, or be able to do in order to achieve full human-hood or personality with rights to life?
If personhood were characteristics to be dole out by society to individuals, the agreement on how one can set the standards for being person would have more negative consequences than benefits. Historically, mankind have been given various forms of personhood depending on membership of a religious sect, race and other artificial social institutions.
The scientist camp
Science puts everything down to simple fact and statistical analysis leaving no room for any superstitious predispositions, assumed point of view or dogma and it is no exception with stem cell research. The scientist camp rejects any injunction based on the basis of religious faith. Scientists claim that religion is based on a groundless hypothesis and can not be a ground to get in the way of scientific progress (Harris, 2006), and want to put religious zealots feet to the fire. On a minimum base, experts ague that research should be allowed and federally funded on a redundant human eggs from fertility clinics, which are anyway going to end up being destroyed. Scientific research generally follows The Nuremberg Code—a 64 year old World War II born document—that dictates ten points of moral guidance. We quote here three in consideration of the purpose of this text. [13]
1. The voluntary consent of the human subject is absolutely essential. This means that the person involved should have legal capacity to give consent; should be so situated as to be able to exercise free power of choice, without the intervention of any element of force, fraud, deceit, duress, overreaching, or other ulterior form of constraint or coercion; and should have sufficient knowledge and comprehension of the elements of the subject matter involved as to enable him to make an understanding and enlightened decision. This latter element requires that before the acceptance of an affirmative decision by the experimental subject there should be made known to him the nature, duration, and purpose of the experiment; the method and means by which it is to be conducted; all inconveniences and hazards reasonably to be expected; and the effects upon his health or person which may possibly come from his participation in the experiment.
2. The experiment should be such as to yield fruitful results for the good of society, unprocurable by other methods or means of study, and not random and unnecessary in nature
3. The experiment should be so conducted as to avoid all unnecessary physical and mental suffering and injury.
Passing through each point one realizes stem cell research rests right in the jurisdiction of two and three that the research is designed to relieve humans of preventable afflictions and the embryo at blastocytes stage does not have any means of experiencing suffering including there is no other means of achieving the intended end.
Philosophers and pro-abortion groups define life as being consciousness of objects, events, having reasoning capacity, being able to conduct self-motivated activity, having the capacity to communicate and self-awareness, which a foetus lacks visibly and fails to fulfil point 1 in The Nuremberg Code. [12]
In the medical world, terminating one life to spare another the misfortune of death is common. According to the United nations department of economics and social affairs population division in 2009, 96% of developed and 97% of developing countries allow abortion to save the life of the mother. In 2003 alone, an estimated 42 million abortions occurred around the world, a grievous genocide when compared to what and why the public finds it wrong to engage in stem cell research. See map.
Sources:
1. The Westchester institute for ethics and the human person, when does life begin? Vol1, Nov1, October 2008 Ed.
2. Preimplantation genetic diagnosis, Joyce C. Harper, Joy D. A. Delhanty, Alan H. Handyside, 2001
3. Fetal medicine: Basic science and clinical practice. Charles H. Rodeck, Martin J. Whittle, 2008
4. Encyclopaedia Britannica 2001
5. Stem Cell Research: An Islamic perspective. Sahin Aksoy, Abdurrahman Elmali and Anwar Nasim 2007
6. Mary Anne Warren, “On the Moral and Legal Status of Abortion,” The Monist, Vol. 57, no.4, 1973. Reprinted in James P. Sterba, op. cit., pp. 159-168
7. United Nations economic and social affairs population division, 2009. http://www.un.org/esa/population/unpop.htm
8. Human Embryonic stem cell research: An Intercultural perspective, Kennedy Institute of Ethics Journal 14.1, 2004
9. British Broadcasting Corporation 2009 http://www.bbc.co.uk/religion/religions/islam/islamethics/stemcells.shtml
10. The National Institute of Health resource for stem cell research, 2009. http://stemcells.nih.gov/policy/2001policy.htm
11. Embryonic stem cell patents: European law and ethics, Aurora Plomer, Paul Torremans, Oxford 2009.
12. Philosophy of Humanism, M. Hillar, F. Prahl, American Humanist Association, 1997, pp. 131-140.
13. The Nuremberg Code 1947
14. The end of faith, Sam Harris, 2006.