Blog Post #2 – Jin Yoo

Jinny Yoo

With the development in biotechnology and assisted reproductive technologies (ART), infertile couples are working in collaboration with scientists to find new avenues for reproduction. Naturally, the bioethics behind these new tools is brought into question, and interestingly enough, perhaps due to the influence of Western culture, the ethics of ART have mainly been approached with Jewish, Christian, and Catholic lenses. Thus, Bhattacharya, originally a nurse practitioner who earned her PhD with her interpretation of ART ethics through Hinduism, published a book, Magical Progeny, Modern Technology: A Hindu Bioethics of Assisted Reproductive Technology. She delves into the traditional stories of Hinduism, the 6 defining characteristics of the religion, and how these narratives and factors play a role in shaping the Hindi perspective on ART.

On the other hand, Broyde writes of whether Judaism approves of or condemns cloning. He analyzes each step in the cloning process and any potential problems that may be raised through the Jewish law, the halakhah. His main objective is to establish if cloning is permissible (mutar), prohibited (asur), or a good deed (mitzvah) (Broyde, 296). In order to do, this begins with the scientific background of cloning – this is a process that produces a human, or clone, with the same genetic information as the clonee. Rather than the production of a randomized set of genes from a mother and father, the clone would have the same genetic information as an individual who already exists. Thus, there is a distinction between a human being conceived by fertilization and a clone, which replicates the genetic information from a prior existence.

Broyde begins by raising the question of identifying the clone’s family: can there be two moms? He compares cloning to surrogacy, in which the gestational mother is labeled as the legal mother, despite the lack of genetic relation (Broyde, 300). On the other hand, the DNA contributor is to be considered the parent of the clone, as the gestational mother should not have any connection to the clone besides providing for its developing chamber; yet there is still ambiguity as clones do not share the same parents (Broyde, 304). He also raises the points of Judaism law that imply humanness is not dependent on intelligence, but rather a womb birth, while others translate it to humanness as qualified by human function capability (Broyde, 307).

Broyde concludes with his stance that Jewish law does not view cloning with the same degree of acceptance as life produced through IVF, but clones should still be considered human life (Broyde, 315). He also states that the process of cloning is fulfilling the Jewish male obligation to be fruitful, and for some infertile couples, it may be the only solution to provide for their barrenness – thus, the cloning of males is considered to be a mitzvah, while that of a woman is neutral, because while it does not go against Jewish laws, it is not necessary for women to multiply in the same way it is for men (Broyde, 311). He recommends that males should have their wives hold their clones, and if this is not possible, they should first seek an unmarried Jewish woman, then a non-Jewish woman, in that order, to avoid complications of parenthood; women should hold their own clones, and if not possible, they should seek firstly a non-Jewish woman, then an unmarried Jewish woman. This is based on the thought that children take the religion of their Jewish mothers (Broyde, 316).

While Broyde mainly uses Jewish laws and ethics that have been derived from prior cases of ART studied by the Jewish, statements made by rabbis, and certified texts such as the Talmud, Bhattacharya does not incorporate or even have access to this type of information. The latter author extrapolates from narratives of traditional Hinduism and bases her conclusions from these stories and the defining principles of Hinduism. However, it is important to note that unlike Judaism, Hinduism does not have recognized rules or laws for their everyday life because the basis of the religion stems from that every individual should live accordingly to fulfill dharma, karma, and ahimsa. Dharma, or the order and law for the entirety of society, promotes Hindus to consider the consequences of their deeds – will it overall positively impact society (65)? Karma merely translates to “action,” but it is intertwined with the idea that every individual is subject to judgment for his/her actions in future lives; thus, “this theory of karma calls individuals to take responsibility for their actions and to act” (Bhattacharya, 72). Lastly, ahimsa is the principle of non-harm (Bhattacharya, 73), and this affirms respect for all life, including that of fetuses and embryos (Bhattacharya, 86).

Due to the dearth in readily provided information in the bioethics of assisted reproductive technology in conjunction to Hinduism, it is natural that Bhattacharya is unable to draw definitive conclusions in her text. In contrast, Broyde has a different methodology of data collection because of the resources he has in his topic with Judaism. Thus, the two authors’ disparities in approach to reproductive technology not only stem from the obvious dissimilarities between the two religions, but also from their processes of data collection and the resources available. In fact, Bhattacharya began her research in Hinduism and ART because of the lack thereof. However, the two authors share a similar inability to make strong claims in their speech: Bhattacharya suggests that Hinduism’s principles are considered in the future when viewing assisted reproductive technology, the bioethics behind it, and scientific research in general (Bhattacharya, 108). Likewise, Broyde mentions his hopefulness that his analysis is considered when Jewish law indicates an approval or disapproval on cloning (Broyde, 316). As both authors are attempting to merely provide more perspectives to the respective fields of research, they both conclude with their requests towards those with religious authoritative power to consider their recommendations.

Interestingly, Bhattacharya addresses Jewish and Christian principles in her text and the published doctrines of both religions in her account. However, she mainly provides this information to contrast it with her more accepting interpretations of ART. For example, she states that as ART inevitably threatens some forms of life through the disposal of unneeded embryos and the Church views zygotes, pre-embryos, embryos, and fetuses as the same entities of life, it rejects most forms of assisted reproductive technologies (Bhattacharya, 83). In consideration of the principle of ahimsa, ART should likewise be rejected in Hinduism; however, she articulates Lipner’s point that the “soul unites with the embryo after conception” (Bhattacharya, 85), and that Hindus, although respectful of developing fetal life, do not view the former states of cell life as the same platform of a human being (Bhattacharya, 86). From this assertion, these technologies may be used to promote reproduction for infertile couples if it is used within the realms of dharma and karma.

In addition, she reiterates from the Hebrew Bible that “God is unquestionably in ultimate control of the process of producing offspring” (Bhattacharya, 56) and derives from the story of Rachel and Jacob to articulate how the couple was able to have babies only after much prayer. She also mentions the case of Zechariah and Elizabeth from the New Testament of the Christian Bible of Elizabeth’s conception that occurred only after the mother’s barrenness was overcome through God’s blessing (Bhattacharya, 56). She highlights the contrast between the narratives of Judaism and Christianity with those of three of the queens of Hinduism, Kunti, Madri, and Gandhari. To summarize the mentioned Hindu stories from the Mahabharata, the Hindi royal families face various problems with infertility and seek magical help from their gods. They manipulate factors to control the type of child to be born, such as Madri taking advantage of Kunti’s boon and seeking help from twin gods in order to have two children rather than one, or Gandhari’s wishes to provide the first-born son and going against her god’s recommendation to abandon her mass of children and, rather, facing trials to ensure their births (Bhattacharya, 42-44). Bhattacharya extrapolates from these stories and draws metaphors between the queens’ actions to conclude that modern individuals also seek ways to mold their to-be-born children and multiple births through IVF (Bhattacharya, 43).

Bhattacharya recommends that Hindus reflect upon the repercussions of ART prior to its usage. For instance, when approached with amniocentesis, which allows future parents to test their fetuses for Downs Syndrome and other health complications prior to birth giving, she states that individuals should consider the ideas of dharma, karma, and ahimsa. While aborting the fetus would be harming a form of life that counters ahimsa, it should be considered if there would be an overall benefit for the future child, the providing family, and society in doing so. “A human fetus is not simply inconsequential tissue easily discarded, nor is it a fully matured adult human being” (Bhattacharya, 107); thus, taking life will have karmic consequences, and individuals, while having autonomy, also have an obligation to be responsible for their actions. In addition, while cloning would raise various questions in bioethics, society may benefit in an influx of available organs for transplants and the potential to find cures for Alzheimer’s and Parkinson’s disease (Bhattacharya, 108). Thus, Bhattacharya reiterates that because Hinduism is not monolithic (Bhattacharya, 77) and has various characteristics that make up its foundation, there is no conclusive answer on whether or not it supports or rejects assisted reproductive technology. She states the need to judge every Hindi couple’s case on an individual basis through the six key elements of Hinduism that are detailed in her writing (Bhattacharya, 107).

 

Citations

Bhattacharya, S. (2006). Magical Progeny, Modern Technology: A Hindu Bioethics of Reproductive Technology. Suny University Press.

Broyde, M. J. (2005). Modern Reproductive Technologies and Jewish Law. Marriage, Sex, and the Family in Judaism, 295-328. Rowman & Littlefield Pub, Inc.