How is the ethics of stem cell research different from the ethics of abortion?
Metaphilosophy 38 (2-3):207–225 (2007)
| Abstract | It seems that if abortion is permissible, then stem cell research must be as well: it involves the death of a less significant thing (an embryo rather than a fetus) for a greater good (lives saved rather than nine months of physical imposition avoided). However, I argue in this essay that this natural thought is mistaken. In particular, on the assumption that embryos and fetuses have the full moral status of persons, abortion is permissible but one form of stem cell research is notFthe practice of creating embryos and then destroying them to extract cell.. | |||||||||
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Noriaki Iwasa (2010). Sentimentalism and Metaphysical Beliefs. Prolegomena 9 (2):271-286.
Glenn McGee & Arthur L. Caplan (1999). The Ethics and Politics of Small Sacrifices in Stem Cell Research. Kennedy Institute of Ethics Journal 9 (2):151-158.
Richard M. Doerflinger (1999). The Ethics of Funding Embryonic Stem Cell Research: A Catholic Viewpoint. Kennedy Institute of Ethics Journal 9 (2):137-150.
Mark T. Brown (2009). Moral Complicity in Induced Pluripotent Stem Cell Research. Kennedy Institute of Ethics Journal 19 (1):pp. 1-22.
Howard J. Curzer (2004). The Ethics of Embryonic Stem Cell Research. Journal of Medicine and Philosophy 29 (5):533 – 562.
Nikolaus Knoepffler (2004). Stem Cell Research: An Ethical Evaluation of Policy Options. Kennedy Institute of Ethics Journal 14 (1):55-74.
Gene H. Outka (2002). The Ethics of Human Stem Cell Research. Kennedy Institute of Ethics Journal 12 (2):175-213.
John A. Robertson (1999). Ethics and Policy in Embryonic Stem Cell Research. Kennedy Institute of Ethics Journal 9 (2):109-136.
David A. Jensen (2008). Abortion, Embryonic Stem Cell Research, and Waste. Theoretical Medicine and Bioethics 29 (1):27-41.
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