By Celia Deane-Drummond
This quantity applies the foundations of Christian ethics in analyzing contemporary major advancements within the technology of genetics. Derived from a transformed model of advantage ethics, the publication attracts fairly on a classical realizing of the virtues, specially prudence or functional knowledge and justice. It considers moral concerns bobbing up out of particular practices in human genetics, together with genetic screening, gene patenting, gene treatment and genetic counselling in addition to feminist issues. The booklet demonstrates theological voice is extremely suitable to contested moral debates approximately genetics.
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17). 41 Pieper also equates prudence with conscience, so that he suggests that ‘the word conscience is intimately related to and well nigh interchangeable with the word prudence’ (p. 21). I am less comfortable with this aspect of his interpretation, quite apart from the weakening of our current understanding of conscience to mean individual preferences. 42 Daniel Westberg has put this more strongly: The equation of prudence with conscience is still faulty: conscience becomes the voice of reason, and the role of prudence is reduced to the perfection of the judgment of conscience.
Such an account would be particularist, in that it would refer to the individual’s ability to act justly, but would also reach beyond this in its scope, to socio-political realities, as when prudence is enlarged to include domestic and political prudence, discussed above. For Aquinas, ‘justice is the habit whereby a person with a lasting and constant will renders to each his due’ (2a2ae q. 56 Justice is about governance of behaviour towards others, implying ‘a certain balance of equality’; yet knowing what a just deed might be is ‘prescribed’ not so much by justice itself as by prudence (2a2ae q.
In the case of choosing the embryo for selection, the argument about what is in a child’s best interests cannot be used, as the child would not have existed had the choice not been made. 15 He does not consider the other possible hearing children who would have been born had the decision been made not to select a deaf embryo. The parents arguing for parental autonomy in this case also do so on the basis of the welfare of the child, namely that a deaf child so born would then be integrated into the deaf community.