Moral Permissibility of Using Discarded In Vitro Fertilization (IVF) Embryos

Moral Permissibility of Using Discarded 1VF Embryos

Controversy over stem cell research is not new. While there are still arguments over whether to do the research, there are now also arguments on whether or not to use discarded embryos from In Vitro Fertilization (IVF) for stem cell research. Those against the use of these embryos argue that there is no difference between an embryo and a person, while supporters say that a difference exists. The distinguishing factor lies in how an embryo is defined in the first place. Since embryos just are in the stage of early differentiation and are not yet physically formed, they are passable as a human being due to its species, but they are not yet a moral person. Furthermore, these specific embryos are just going to be discarded anyway. It is through these facts that discarded IVF embryos are morally considerable, and therefore, also morally permissible to be used for stem cell research.

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First and foremost, these discarded embryos are neither fully morally considerable nor not considerable at all. Instead, they fall more in the center of the spectrum and can have partial moral considerations. Through the eyes of a Kantian lens, it is the rational capacity of a person that can decide their moral rights and obligations. Due to the fact that embryos do not have this capacity, then they also do not have moral rights or obligations. In John Robertson’s article Ethics and Policy in Embryonic Stem Cell Research he states that, “Moral status rationally depends upon at least the presence of a nervous system, if not also sentience, and not just its precursor cells.

As a result, such individuals maintain that no moral duties are owed to embryos... and that they are not harmed by research" (Robertson 140). While Kantian ethics does put human value above everything else, the fact that embryos fall in between the scale of human and not human provides basis for the moral permissibility of its use. In other words, embryos can be considered a subject of partial personhood. This means that they are not fully human until a specific time when rights can be performed and enacted reciprocally; for embryos, this is not until later.

Furthermore, using IVF embryos would be morally permissible through a Utilitarian viewpoint. By using the same fact that embryos do not yet have a developed nervous system, then it can be argued that they cannot feel pain. Utilitarianism focuses on providing the most amount of happiness while limiting the most amount of pain to the greatest number of people. Using the discarded embryos for stem cells research provides the possibility of helping the ill through the hESC therapies. As Robinson’s article also explains, “Its great potential to treat or prevent disease in many persons shows that destructive research with embryos that are unwanted for reproduction will be used for the beneficial purpose of preserving life” (141-142). Through this, more people will be helped than harmed because of the fact that embryos are not yet a moral person and the fact that they do not feel pain, making them unable to be harmed in the first place.

Ultimately, both Kantian and Utilitarian ethics support the argument that it is morally permissible for preexisting stem cell lines, such as the embryos from IVF treatments, to be used in research. Moreover, the embryos are from consenting parents and IVF creates more embryos than what will actually be used for reproduction. Since these embryos will be discarded anyway, it is only logical to not waste the opportunity to further research and help cure people.

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