Creating Humans: Ethical Questions, part 9.2

~A far more controversial form of genetic engineering is germ line modification, also called germline engineering.  This is a catch-all term for any changes in a person’s DNA that will affect their descendants regardless of use of any other genetic engineering.  If the genetic engineering affects a patient’s reproductive system (i.e. their gametes), it would be considered germ line modification.  Another example would be if the DNA of an in-vitro fertilized embryo is altered in a lab prior to implantation into a womb; the resulting child would then carry the engineered changes, and pass them on to his or her offspring.

Germ line modification is not yet technologically feasible, but as biotechnological research progresses it will quickly become so.  Understandably, this type of technology, although it remains theoretical for now, is highly controversial.  First of all, there’s an inherent concern that it will provide an unfair advantage to children whose parents have them enhanced.  As I’ve mentioned before, most of the reproductive technologies in this course are and will be the domain of the wealthier people and nations of the world, and modifying the DNA of offspring seems, to many, to create an even more unbalanced playing field in the arena of life.  Some fear this will lead to a genetic aristocracy or hierarchy; for example Aldous Huxley’s novel Brave New World features hatchery-raised children genetically slotted into genetically-determined roles within society, with the brilliant “Alpha-double-plusses” ruling at the top and the “Epsilon semi-morons” doing manual labor.  The film GATTACA also features a society divided on the basis of genetics, with genetically “inferior” humans relegated to menial roles.

But consider: the children of wealthy families (whether in one’s own nation, or compared to families of poorer nations) are already born with huge advantages over their less-wealthy “peers”.  The Declaration of Independence may assert that All Men Are Created Equal, but strictly speaking that’s only in a legal sense (and only for white male landowners); the moral sense is far more fungible.  Do you think it’s right that some expectant mothers receive excellent prenatal care and nutrition, while other mothers give birth on their own with no medical treatment and babies born half-starved into a life of malnutrition?  That some children receive excellent medical care and educations, while others have nothing? Of course it’s not morally “right”, but the entire history of human civilization is one of inequality.  The question here is, does germ line modification go too far, and if so, why?  What makes it different?

I think a major objection to germ line engineering is suspicion of parental motives, whether for the aforementioned class division or because nudging genes around can unduly influence a child towards a particular course in life, especially if you alter genes affecting personality or mental capabilities.  Most people are uncomfortable with altering the very nature of a child to force them onto a specific path; it seems to much like brainwashing.  Yet consider: human society universally acknowledges the right of parents to intervene in the lives of their children, in many cases strongly influencing (and yes, even forcing) into certain situations, careers, marriages, and so forth.  Is it really any of your business if a family chooses to engage in genetic enhancement to increase the chances of their child doing better in a particular area?  Remember, genetics is not mind control; nature may be stronger than nurture most of the time, but environment still plays a significant role in the development of a person.

Also, consider that humans have been genetically “enhancing” plants, animals, and yes, our own children, since before the invention of agriculture.  We’ve bred docile cattle, loyal bloodhounds, nutritious vegetables, beautiful flowers, prettier children, and more, but until recently, it’s all been mostly haphazard.  We hope that the person we marry and have children with will prove a good genetic match and that our children won’t have genetic disorders.  We hybridize two flowers, hoping the result will be both attractive and viable.  We breed racehorses until we get a winner.  But now, with an exact knowledge of the genetic code, much of the guesswork can be removed or minimized, and we can simply go about what we’ve been doing all along, but with more precision.  Or so the logic goes.

Another argument against germ line modification is vaguely fatalistic, often with religious overtones.  The idea here is that by altering The Very Basis of Life, we are tampering with Things Man Was Not Meant To Know (yes, I enjoy capitalizing clichés).  Some feel that directly altering DNA is “unnatural” and tantamount to meddling with the handiwork of God, saying in effect that we know better than Him and that the lives we are “given” are somehow not good enough. 


While there are many good arguments against germ line modification, I find this argument weak.  I mean, we’ve already altered existing species and driven other species into extinction.  We’ve already altered our environment and living conditions precisely because they weren’t good enough for our needs.  How is altering our genetic code, which is full of evolutionary baggage and problems, any different? 

Also, it’s both callous and ridiculous to take a family whose line is plagued with a particular genetic defect (for example, hemophilia) and say that their affliction is the handiwork of a deity, so their descendants must piously suffer it.  Are the other reproductive technologies discussed in the course (IVF, surrogacy, donation, screening) equally “unnatural”?  What makes them different?

Like so many ethical controversies, this is hardly a new dilemma.  I periodically read or hear about families who refuse vaccinations and/or medical care for their children on religious grounds, saying that only God has the power to heal, etc.  In an era of plane travel and increasingly disease-resistant microbes, society may eventually be force to deal with vaccine refusers who may inadvertently spread diseases.  Do you think it’s ok for a family to refuse medical treatment for an ill child, or refuse to vaccinate them, on religious grounds?  Should the parents be legally culpable if the child dies from a lack of treatment?  Many (including myself) think the parents should be held liable.  Yet vaccinations are an alteration of one’s body.  So is medical treatment.  How is germ line engineering to prevent genetic diseases so different?  And it that’s ok, where do we draw the line from “treatment” to “enhancement”.  Should we draw a line, or leave it up to the parents?

I’ve barely scratched the surface of genetic engineering controversies, and I’m not done with germ line engineering just yet.  Tomorrow, I’ll go into what I find to be the most interesting aspect of this technology: how it forces us to confront the deepest and most profound questions of our own existence.