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The urgency of the great political struggles of the twentieth century, successfully waged against totalitarianisms first right and then left, seems to have blinded many people to a deeper and ultimately darker truth about the present age: all contemporary societies are travelling briskly in the same utopian direction. All are wedded to the modern technological project; all march eagerly to the drums of progress and fly proudly the banner of modern science; all sing loudly the Baconian anthem, "Conquer nature, relieve man's estate." Leading the triumphal procession is modern medicine, which is daily becoming ever more powerful in its battle against disease, decay, and death, thanks especially to astonishing achievements in biomedical science and technology--achievements for which we must surely be grateful.
Yet contemplating present and projected advances in genetic and reproductive technologies, in neuroscience and psychopharmacology, and in the development of artificial organs and computer-chip implants for human brains, we now clearly recognize new uses for biotechnical power that soar beyond the traditional
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Some transforming powers are already here. The Pill. In vitro fertilization. Bottled embryos. Surrogate wombs. Cloning. Genetic screening. Genetic manipulation. Organ harvesting. Mechanical spare parts. Chimeras. Brain implants. Ritalin for the young, Viagra for the old, Prozac for everyone. And, to leave this vale of tears, a little extra morphine accompanied by Muzak.
Years ago Aldous Huxley saw it coming. In his charming but disturbing novel, "Brave New World" (it appeared in 1932 and is more powerful on each re-reading), he made its meaning strikingly visible for all to see. Unlike other frightening futuristic novels of the past century, such as Orwell's already dated "Nineteen Eighty-Four," Huxley shows us a dystopia that goes with, rather than against, the human grain. Indeed, it is animated by our own most humane and progressive aspirations. Following those aspirations to their ultimate realization, Huxley enables us to recognize those less obvious but often more pernicious evils that are inextricably linked to the successful attainment of partial goods.
Huxley depicts human life seven centuries hence, living under the gentle hand of humanitarianism rendered fully competent by genetic manipulation, psychoactive drugs, hypnopaedia, and high-tech amusements. At long last, mankind has succeeded in eliminating disease, aggression, war, anxiety, suffering, guilt, envy, and grief. But this victory comes at the heavy price of homogenization, mediocrity, trivial pursuits, shallow attachments, debased tastes, spurious contentment, and souls without loves or longings. The "Brave New World" has achieved prosperity, community, stability, and nigh-universal contentment, only to be peopled by creatures of human shape but stunted humanity. They consume, fornicate, take "soma," enjoy "centrifugal bumble-puppy," and operate the machinery that makes it all possible. They do not read, write, think, love, or govern themselves. Art and science, virtue and religion, family and friendship are all passe. What matters most is bodily health and immediate gratification: "Never put off till tomorrow the fun you can have today." Brave New Man is so dehumanized that he does not even recognize what has been lost.
Huxley's novel, of course, is science fiction. Prozac is not yet Huxley's "soma"; cloning by nuclear transfer or splitting embryos is not exactly "Bokanovskification"; MTV and virtual-reality parlors are not quite the "feelies"; and our current safe and consequenceless sexual practices are not universally as loveless or as empty as those in the novel. But the kinships are disquieting, all the more so since our technologies of bio-psycho-engineering are still in their infancy, and in ways that make all too clear what they might look like in their full maturity. Moreover, the cultural changes that technology has already wrought among us should make us even more worried than Huxley would have us be.
In Huxley's novel, everything proceeds under the direction of an omnipotent--albeit benevolent--world state. Yet the dehumanization that he portrays does not really require despotism or external control. To the contrary, precisely because the society of the future will deliver exactly what we most want--health, safety, comfort, plenty, pleasure, peace of mind and length of days--we can reach the same humanly debased condition solely on the basis of free human choice. No need for World Controllers. Just give us the technological imperative, liberal democratic society, compassionate humanitarianism, moral pluralism, and free markets, and we can take ourselves to a "Brave New World" all by ourselves--and without even deliberately deciding to go. In case you had not noticed, the train has already left the station and is gathering speed, but no one seems to be in charge.
Some among us are delighted, of course, by this state of affairs: some scientists and biotechnologists, their entrepreneurial backers, and a cheering claque of sci-fi enthusiasts, futurologists, and libertarians. There are dreams to be realized, powers to be exercised, honors to be won, and money--big money--to be made. But many of us are worried, and not, as the proponents of the revolution self-servingly claim, because we are either ignorant of science or afraid of the unknown. To the contrary, we can see all too clearly where the train is headed, and we do not like the destination. We can distinguish cleverness about means from wisdom about ends, and we are loath to entrust the future of the race to those who cannot tell the difference. No friend of humanity cheers for a post-human future.
Yet for all our disquiet, we have until now done nothing to prevent it. We hide our heads in the sand because we enjoy the blessings that medicine keeps supplying, or we rationalize our inaction by declaring that human engineering is inevitable and we can do nothing about it. In either case, we are complicit in preparing for our own degradation, in some respects more to blame than the bio-zealots who, however misguided, are putting their money where their mouth is. Denial and despair, unattractive outlooks in any situation, become morally reprehensible when circumstances summon us to keep the world safe for human flourishing. Our immediate ancestors, taking up the challenge of their time, rose to the occasion and rescued the human future from the cruel dehumanizations of Nazi and Soviet tyranny. It is our more difficult task to find ways to preserve it from the soft dehumanizations of well-meaning but hubristic biotechnical "re-creationism"--and to do it without undermining biomedical science or rejecting its genuine contributions to human welfare.
Truth be told, it will not be easy for us to do so, and we know it. But rising to the challenge requires recognizing the difficulties. For there are indeed many features of modern life that will conspire to frustrate efforts aimed at the human control of the biomedical project. First, we Americans believe in technological automatism: where we do not foolishly believe that all innovation is progress, we fatalistically believe that it is inevitable ("If it can be done, it will be done, like it or not"). Second, we believe in freedom: the freedom of scientists to inquire, the freedom of technologists to develop, the freedom of entrepreneurs to invest and to profit, the freedom of private citizens to make use of existing technologies to satisfy any and all personal desires, including the desire to reproduce by whatever means. Third, the biomedical enterprise occupies the moral high ground of compassionate humanitarianism, upholding the supreme values of modern life--cure disease, prolong life, relieve suffering--in competition with which other moral goods rarely stand a chance. ("What the public wants is not to be sick," says James Watson, "and if we help them not to be sick, they'll be on our side.")
There are still other obstacles. Our cultural pluralism and easygoing relativism make it difficult to reach consensus on what we should embrace and what we should oppose; and moral objections to this or that biomedical practice are often facilely dismissed as religious or sectarian. Many people are unwilling to pronounce judgments about what is good or bad, right and wrong, even in matters of great importance, even for themselves--never mind for others or for society as a whole. It does not help that the biomedical project is now deeply entangled with commerce: there are increasingly powerful economic interests in favor of going full steam ahead, and no economic interests in favor of going slow. Since we live in a democracy, moreover, we face political difficulties in gaining a consensus to direct our future, and we have almost no political experience in trying to curtail the development of any new biomedical technology. Finally, and perhaps most troubling, our views of the meaning of our humanity have been so transformed by the scientific-technological approach to the world that we are in danger of forgetting what we have to lose, humanly speaking.
Although we esteem medical progress, biomedical institutions have ethics committees that judge research proposals on moral grounds, and, when necessary, uphold the primacy of human freedom and human dignity even over scientific discovery. Our moral pluralism notwithstanding, national commissions and review
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Not the least of our difficulties in trying to exercise control over where biology is taking us is the fact that we do not get to decide, once and for all, for or against the destination of a post-human world. The scientific discoveries and the technical powers that will take us there come to us piecemeal, one at a time and seemingly independent from one another, each often attractively introduced as a measure that will "help [us] not to be sick." But sometimes we come to a clear fork in the road where decision is possible, and where we know that our decision will make a world of difference--indeed, it will make a permanently different world. Fortunately, we stand now at the point of such a momentous decision. Events have conspired to provide us with a perfect opportunity to seize the initiative and to gain some control of the biotechnical project. I refer to the prospect of human cloning, a practice absolutely central to Huxley's fictional world. Indeed, creating and manipulating life in the laboratory is the gateway to a "Brave New World," not only in fiction but also in fact.
"To clone or not to clone a human being" is no longer a fanciful question. Success in cloning sheep, and also cows, mice, pigs, and goats, makes it perfectly clear that a fateful decision is now at hand: whether we should welcome or even tolerate the cloning of human beings. If recent newspaper reports are to be believed, reputable scientists and physicians have announced their intention to produce the first human clone in the coming year. Their efforts may already be under way.
The media, gawking and titillating as is their wont, have been softening us up for this possibility by turning the bizarre into the familiar. In the four years since the birth of Dolly the cloned sheep, the tone of discussing the prospect of human cloning has gone from "Yuck" to "Oh?" to "Gee whiz" to "Why not?" The sentimentalizers, aided by leading bioethicists, have downplayed talk about eugenically cloning the beautiful and the brawny or the best and the brightest. They have taken instead to defending clonal reproduction for humanitarian or compassionate reasons: to treat infertility in people who are said to "have no other choice," to avoid the risk of severe genetic disease, to "replace" a child who has died. For the sake of these rare benefits, they would have us countenance the entire practice of human cloning, the consequences be damned.
But we dare not be complacent about what is at issue, for the stakes are very high. Human cloning, though partly continuous with previous reproductive technologies, is also something radically new in itself and in its easily foreseeable consequences--especially when coupled with powers for genetic "enhancement" and germline genetic modification that may soon become available, owing to the recently completed Human Genome Project. I exaggerate somewhat, but in the direction of the truth: we are compelled to decide nothing less than whether human procreation is going to remain human, whether children are going to be made to order rather than begotten, and whether we wish to say yes in principle to the road that leads to the dehumanized hell of "Brave New World".
Four years ago I addressed this subject in these pages, trying to articulate the moral grounds of our repugnance at the prospect of human cloning ("The Wisdom of Repugnance," tnr, June 2, 1997). Subsequent events have only strengthened my conviction that cloning is a bad idea whose time should not come; but my emphasis this time is more practical. To be sure, I would still like to persuade undecided readers that cloning is a serious evil, but I am more interested in encouraging those who oppose human cloning but who think that we are impotent to prevent it, and in mobilizing them to support new and solid legislative efforts to stop it. In addition, I want readers who may worry less about cloning and more about the impending prospects of germline genetic manipulation or other eugenic practices to realize the unique practical opportunity that now presents itself to us.
For we have here a golden opportunity to exercise some control over where biology is taking us. The technology of cloning is discrete and well defined, and it requires considerable technical know-how and dexterity; we can therefore know by name many of the likely practitioners. The public demand for cloning is extremely low, and most people are decidedly against it. Nothing scientifically or medically important would be lost by banning clonal reproduction; alternative and non-objectionable means are available to obtain some of the most important medical benefits claimed for (non-reproductive) human cloning. The commercial interests in human cloning are, for now, quite limited; and the nations of the world are actively seeking to prevent it. Now may be as good a chance as we will ever have to get our hands on the wheel of the runaway train now headed for a post-human world and to steer it toward a more dignified human future.
What is cloning? Cloning, or asexual reproduction, is the production of individuals who are genetically identical to an already existing individual. The procedure's name is fancy--"somatic cell nuclear transfer"--but its concept is simple. Take a mature but unfertilized egg; remove or deactivate its nucleus; introduce a nucleus obtained from a specialized (somatic) cell of an adult organism. Once the egg begins to divide, transfer the little embryo to a woman's uterus to initiate a pregnancy. Since almost all the hereditary material of a cell is contained within its nucleus, the re-nucleated egg and the individual into which it develops are genetically identical to the organism that was the source of the transferred nucleus.
An unlimited number of genetically identical individuals--the group, as well as each of its members, is called "a clone"--could be produced by nuclear transfer. In principle, any person, male or female, newborn or adult, could be cloned, and in any quantity; and because stored cells can outlive their sources, one may even clone the dead. Since cloning requires no personal involvement on the part of the person whose genetic material is used, it could easily be used to reproduce living or deceased persons without their consent--a threat to reproductive freedom that has received relatively little attention.
For this reason, among others, it is unlikely that, at least for now, the practice would be very popular; and there is little immediate worry of mass-scale production of multicopies. Still, for the tens of thousands of people who sustain more than three hundred assisted-reproduction clinics in the United
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What are we to think about this prospect? Nothing good. Indeed, most people are repelled by nearly all aspects of human cloning: the possibility of mass production of human beings, with large clones of look-alikes, compromised in their individuality; the idea of father-son or mother-daughter "twins"; the bizarre prospect of a woman bearing and rearing a genetic copy of herself, her spouse, or even her deceased father or mother; the grotesqueness of conceiving a child as an exact "replacement" for another who has died; the utilitarian creation of embryonic duplicates of oneself, to be frozen away or created when needed to provide homologous tissues or organs for transplantation; the narcissism of those who would clone themselves, and the arrogance of others who think they know who deserves to be cloned; the Frankensteinian hubris to create a human life and increasingly to control its destiny; men playing at being God. Almost no one finds any of the suggested reasons for human cloning compelling, and almost everyone anticipates its possible misuses and abuses. And the popular belief that human cloning cannot be prevented makes the prospect all the more revolting.
Revulsion is not an argument; and some of yesterday's repugnances are today calmly accepted--not always for the better. In some crucial cases, however, repugnance is the emotional expression of deep wisdom, beyond reason's power completely to articulate it. Can anyone really give an argument fully adequate to the horror that is father-daughter incest (even with consent), or bestiality, or the mutilation of a corpse, or the eating of human flesh, or the rape or murder of another human being? Would anybody's failure to give full rational justification for his revulsion at those practices make that revulsion ethically suspect?
I suggest that our repugnance at human cloning belongs in this category. We are repelled by the prospect of cloning human beings not because of the strangeness or the novelty of the undertaking, but because we intuit and we feel, immediately and without argument, the violation of things that we rightfully hold dear. We sense that cloning represents a profound defilement of our given nature as procreative beings, and of the social relations built on this natural ground. We also sense that cloning is a radical form of child abuse. In this age in which everything is held to be permissible so long as it is freely done, and in which our bodies are regarded as mere instruments of our autonomous rational will, repugnance may be the only voice left that speaks up to defend the central core of our humanity. Shallow are the souls that have forgotten how to shudder.
Yet repugnance need not stand naked before the bar of reason. The wisdom of our horror at human cloning can be at least partially articulated, even if this is finally one of those instances about which the heart has its reasons that reason cannot entirely know. I offer four objections to human cloning: that it constitutes unethical experimentation; that it threatens identity and individuality; that it turns procreation into manufacture (especially when understood as the harbinger of manipulations to come); and that it means despotism over children and perversion of parenthood. Please note: I speak only about so-called reproductive cloning, not about the creation of cloned embryos for research. The objections that may be raised against creating (or using) embryos for research are entirely independent of whether the research embryos are produced by cloning. What is radically distinct and radically new is reproductive cloning.
Any attempt to clone a human being would constitute an unethical experiment upon the resulting child-to-be. In all the animal experiments, fewer than two to three percent of all cloning attempts succeeded. Not only are there fetal deaths and stillborn infants, but many of the so-called "successes" are in fact failures. As has only recently become clear, there is a very high incidence of major disabilities and deformities in cloned animals that attain live birth. Cloned cows often have heart and lung problems; cloned mice later develop pathological obesity; other live-born cloned animals fail to reach normal developmental milestones.
The problem, scientists suggest, may lie in the fact that an egg with a new somatic nucleus must re-program itself in a matter of minutes or hours (whereas the nucleus of an unaltered egg has been prepared over months and years). There is thus a greatly increased likelihood of error in translating the genetic instructions, leading to developmental defects some of which will show themselves only much later. (Note also that these induced abnormalities may also affect the stem cells that scientists hope to harvest from cloned embryos. Lousy embryos, lousy stem cells.) Nearly all scientists now agree that attempts to clone human beings carry massive risks of producing unhealthy, abnormal, and malformed children. What are we to do with them? Shall we just discard the ones that fall short of expectations? Considered opinion is today nearly unanimous, even among scientists: attempts at human cloning are irresponsible and unethical. We cannot ethically even get to know whether or not human cloning is feasible.
If it were successful, cloning would create serious issues of identity and individuality. The clone may experience concerns about his distinctive identity not only because he will be, in genotype and in appearance, identical to another human being, but because he may also be twin to the person who is his "father" or his "mother"--if one can still call them that. Unaccountably, people treat as innocent the homey case of intra-familial cloning--the cloning of husband or wife (or single mother). They forget about the unique dangers of mixing the twin relation with the parent-child relation. (For this situation, the relation of contemporaneous twins is no precedent; yet even this less problematic situation teaches us how difficult it is to wrest independence from the being for whom one has the most powerful affinity.) Virtually no parent is going to be able to treat a clone of himself or herself as one treats a child generated by the lottery of sex. What will happen when the adolescent clone of Mommy becomes the spitting image of the woman with whom Daddy once fell in love? In case of divorce, will Mommy still love the clone of Daddy, even though she can no longer stand the sight of Daddy himself?
Most people think about cloning from the point of view of adults choosing to clone. Almost nobody thinks about what it would be like to be the cloned child. Surely his or her new life would constantly be scrutinized in relation to that of the older version. Even in the absence of unusual parental expectations for the clone--say, to live the same life, only without its errors--the child is likely to be ever a curiosity, ever a potential source of deja vu. Unlike "normal" identical twins, a cloned individual--copied from whomever--will be saddled with a genotype that has already lived. He will not be fully a surprise to the world: people are likely always to compare his doings in life with those of his alter ego, especially if he is a clone of someone gifted or famous. True, his nurture and his circumstance will be different; genotype is not exactly destiny. But one must also expect parental efforts to shape this new life after the original--or at least to view the child with the original version always firmly in mind. For why else did they clone from the star basketball player, the mathematician, or the beauty queen--or even dear old Dad--in the first place?
Human cloning would also represent a giant step toward the transformation of begetting into making, of procreation into manufacture (literally, "handmade"), a process that has already begun with in vitro fertilization and genetic testing of embryos. With cloning, not only is the process in hand, but the total genetic blueprint of the cloned individual is selected and determined by the human artisans. To be sure, subsequent development is still according to natural processes; and the resulting children will be recognizably human. But we would be taking a major step into making man himself simply another one of the man-made things.
Let me be clear. The problem is not the mere intervention of technique, and the point is not that "nature knows best." The problem is that any child whose being, character, and capacities exist owing to human design does not stand on the same plane as its makers. As with any product of our making, no matter how
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Procreation dehumanized into manufacture is further degraded by commodification, a virtually inescapable result of allowing baby-making to proceed under the banner of commerce. Genetic and reproductive biotechnology companies are already growth industries, but they will soon go into commercial orbit now that the Human Genome Project has been completed. "Human eggs for sale" is already a big business, masquerading under the pretense of "donation." Newspaper advertisements on elite college campuses offer up to $50,000 for an egg "donor" tall enough to play women's basketball and with SAT scores high enough for admission to Stanford; and to nobody's surprise, at such prices there are many young coeds eager to help shoppers obtain the finest babies money can buy. (The egg and womb-renting entrepreneurs shamelessly proceed on the ancient, disgusting, misogynist premise that most women will give you access to their bodies, if the price is right.) Even before the capacity for human cloning is perfected, established companies will have invested in the harvesting of eggs from ovaries obtained at autopsy or through ovarian surgery, practiced embryonic genetic alteration, and initiated the stockpiling of prospective donor tissues. Through the rental of surrogate-womb services, and through the buying and selling of tissues and embryos priced according to the merit of the donor, the commodification of nascent human life will be unstoppable.
Finally, the practice of human cloning by nuclear transfer--like other anticipated forms of genetically engineering the next generation--would enshrine and aggravate a profound misunderstanding of the meaning of having children and of the parent-child relationship. When a couple normally chooses to procreate, the partners are saying yes to the emergence of new life in its novelty--are saying yes not only to having a child, but also to having whatever child this child turns out to be. In accepting our finitude, in opening ourselves to our replacement, we tacitly confess the limits of our control.
Embracing the future by procreating means precisely that we are relinquishing our grip in the very activity of taking up our own share in what we hope will be the immortality of human life and the human species. This means that our children are not our children: they are not our property, they are not our possessions. Neither are they supposed to live our lives for us, or to live anyone's life but their own. Their genetic distinctiveness and independence are the natural foreshadowing of the deep truth that they have their own, never-before-enacted life to live. Though sprung from a past, they take an uncharted course into the future.
Much mischief is already done by parents who try to live vicariously through their children. Children are sometimes compelled to fulfill the broken dreams of unhappy parents. But whereas most parents normally have hopes for their children, cloning parents will have expectations. In cloning, such overbearing parents will have taken at the start a decisive step that contradicts the entire meaning of the open and forward-looking nature of parent-child relations. The child is given a genotype that has already lived, with full expectation that this blueprint of a past life ought to be controlling the life that is to come. A wanted child now means a child who exists precisely to fulfill parental wants. Like all the more precise eugenic manipulations that will follow in its wake, cloning is thus inherently despotic, for it seeks to make one's children after one's own image (or an image of one's choosing) and their future according to one's will.
Is this hyperbolic? Consider concretely the new realities of responsibility and guilt in the households of the cloned. No longer only the sins of the parents, but also the genetic choices of the parents, will be visited on the children--and beyond the third and fourth generation; and everyone will know who is responsible. No parent will be able to blame nature or the lottery of sex for an unhappy adolescent's big nose, dull wit, musical ineptitude, nervous disposition, or anything else that he hates about himself. Fairly or not, children will hold their cloners responsible for everything, for nature as well as for nurture. And parents, especially the better ones, will be limitlessly liable to guilt. Only the truly despotic souls will sleep the sleep of the innocent.
The defenders of cloning are not wittingly friends of despotism. Quite the contrary. Deaf to most other considerations, they regard themselves mainly as friends of freedom: the freedom of individuals to reproduce, the freedom of scientists and inventors to discover and to devise and to foster "progress" in genetic knowledge and technique, the freedom of entrepreneurs to profit in the market. They want largescale cloning only for animals, but they wish to preserve cloning as a human option for exercising our "right to reproduce"--our right to have children, and children with "desirable genes." As some point out, under our "right to reproduce" we already practice early forms of unnatural, artificial, and extra-marital reproduction, and we already practice early forms of eugenic choice. For that reason, they argue, cloning is no big deal.
We have here a perfect example of the logic of the slippery slope. The principle of reproductive freedom currently enunciated by the proponents of cloning logically embraces the ethical acceptability of sliding all the way down: to producing children wholly in the laboratory from sperm to term (should it become feasible), and to producing children whose entire genetic makeup will be the product of parental eugenic planning and choice. If reproductive freedom means the right to have a child of one's own choosing by whatever means, then reproductive freedom knows and accepts no limits.
Proponents want us to believe that there are legitimate uses of cloning that can be distinguished from illegitimate uses, but by their own principles no such limits can be found. (Nor could any such limits be enforced in practice: once cloning is permitted, no one ever need discover whom one is cloning and why.) Reproductive freedom, as they understand it, is governed solely by the subjective wishes of the parents-to-be. The sentimentally appealing case of the childless married couple is, on these grounds, indistinguishable from the case of an individual (married or not) who would like to clone someone famous or talented, living or dead. And the principle here endorsed justifies not only cloning but also all future artificial attempts to create (manufacture) "better" or "perfect" babies.
The "perfect baby," of course, is the project not of the infertility doctors, but of the eugenic scientists and their supporters, who, for the time being, are content to hide behind the skirts of the partisans of reproductive freedom and compassion for the infertile. For them, the paramount right is not the so-called right to reproduce, it is what the biologist Bentley Glass called, a quarter of a century ago, "the right of every child to be born with a sound physical and mental constitution, based on a sound genotype ... the inalienable right to a sound heritage." But to secure this right, and to achieve the requisite quality control over new human life, human conception and gestation will need to be brought fully into the bright light of the laboratory, beneath which the child-to-be can be fertilized, nourished, pruned, weeded, watched, inspected, prodded, pinched, cajoled, injected, tested, rated, graded, approved, stamped, wrapped, sealed, and delivered. There is no other way to produce the perfect baby.
If you think that such scenarios require outside coercion or governmental tyranny, you are mistaken. Once it becomes possible, with the aid of human genomics, to produce or to select for what some regard as "better babies"--smarter, prettier, healthier, more athletic--parents will leap at the opportunity to "improve" their offspring. Indeed, not to do so will be socially regarded as a form of child neglect. Those who would ordinarily be opposed to such tinkering will be under enormous pressure to compete on behalf of their as yet unborn children--just as some now plan almost from their children's birth how to get them into Harvard. Never mind that, lacking a standard of "good" or "better," no one can really know whether any such changes will truly be improvements.
Proponents of cloning urge us to forget about the science-fiction scenarios of laboratory manufacture or multiple-copy clones, and to focus only on the sympathetic cases of infertile couples exercising their reproductive rights. But why, if the single cases are so innocent, should multiplying their performance be so off-putting? (Similarly, why do others object to people's making money from that practice if the practice itself is perfectly acceptable?) The so-called science-fiction cases--say, "Brave New World"--make vivid the meaning of what looks to us, mistakenly, to be benign. They reveal that what looks like compassionate humanitarianism is, in the end, crushing dehumanization.
For us, then, the real questions are: What should we do about it? How can we best succeed? These questions should concern everyone eager to secure deliberate human control over the powers that could re-design our humanity, even if cloning is not the issue over which they would choose to make their stand. And the answer to the first question seems pretty plain. What we should do is work to prevent human cloning by making it illegal.