Assisted Human Reproduction

Set in the Spectacle thought by Debord, this research was born at the crossroads identified by the connection of two dimensions of knowledge: the assisted human reproduction and the Consumer Society. It has as hypothesis the colonization of a space historically thought as something private, by the Economy, as well as, the disrespect of a lot of important juridical duties. The article touches some important aspects linked to contemporary family's structure and practices, the postpone of parenthood project, the promises of happiness made in the scenarios of assisted human reproduction and the existence of risks that, although, usually not informed, fill such social contexts. Critical perspective and bibliographic analysis were chosen as method. The research concludes that is necessary to respect fundamental rights, especially, life and health, the best interests of the child and the protection of the consumers.

Resumen: Los derechos reproductivos fueron reconocidos, de forma expresa, y definidos por primera vez en la Conferencia Internacional sobre población y desarrollo organizada por la ONU en 1994, más tarde esta definición fue adaptada a las necesidades de las mujeres por la Plataforma de acción de Beijín de 1995. Estas definiciones señalan que los derechos reproductivos comprenden (1) La libertad reproductiva de decidir cómo, cuándo, dónde, con quién y si hacerlo por reproducción natural o por reproducción humana asistida. El derecho a la libertad reproductiva se lo puede ejercer de manera positiva al decidir reproducirse o negativa al decidir no hacerlo o poner fin al embarazo. (2) Acceso a servicios de salud sexual y reproductiva que incluye los métodos, técnicas y servicios de salud orientados a la planificación familiar, conocimiento de métodos anticonceptivos o de fecundidad, tratamiento de enfermedades del aparato reproductivo y al disfrute de la salud sexual y reproductiva. Derechos que se complementan entre sí, ya que para ejercer la libertad reproductiva los gobiernos deben ofrecer servicios de salud sexual y reproductiva que cumplan con requisitos mínimos de accesibilidad, adaptabilidad, calidad y disponibilidad. Los derechos reproductivos deberán constar en un marco normativo o de políticas públicas, basado en principios bioéticos y que consideren la condición y posición de las mujeres, a quienes históricamente se les asignó el rol reproductivo; pero por factores sociales, culturales, económicos y jurídicos son discriminadas y sus derechos reproductivos violentados, demostrando la necesidad de implementar una perspectiva de género sensitivo al momento de garantizar e interpretar los derechos reproductivos. Palabras clave: derechos reproductivos, libertad reproductiva, acceso a la salud, principios bioéticos, reproducción humana asistida, aborto seguro. Abstract: Reproductive rights were recognized and defined for the very first time at the International Conference of population and development, organized by the UN in 1994. Later these definitions were adapted to the needs of women by the Beijing platform for action of 1995. These definitions specify that reproductive rights include: (1|) Reproductive freedom of deciding how, when, where, with whom and if it would be by natural reproduction or by using assisted human reproduction. Reproductive freedom is deploying in positively way by deciding to reproduce otherwise negatively by deciding to not or terminating pregnancy. (2) Access to sexual and reproductive health services that includes methods, techniques and health services oriented to family planning, birth control, fertility treatments and the enjoyment of sexual and reproductive health. Reproductive rights complement each other, because to deploy reproductive freedom Governments must provide access to health services that compliance the minimum requirements of accessibility, adaptability, quality and availability. Reproductive rights must comprise in a

The Children and Family Relationships (Amendment) Act 2018 was passed by the Houses of the Oireachtas and signed into law by the President of Ireland in July 2018.
The purpose of this legislation is to enable the commencement later this year of Pts 2 and 3 of the Children and Family Relationships Act 2015 (the "2015 Act").
This short piece of amending legislation does so by correcting a minute number of minor technical errors contained in the 2015 Act. However, once commenced, Pts 2 and 3 of the 2015 Act will only prospectively encompass donor-assisted human reproduction (DAHR) that takes place in a clinical setting in Ireland. DAHR that occurs by means of
"home insemination" with sperm from a known donor is not covered under Pts 2 and 3 of the 2015 Act. This article will explore the rationale for excluding this method of DAHR from the 2015 Act, and will endeavour to propose a viable method of regulating "home insemination" via future legislation.

Based on data from the first study of Maori attitudes to assisted reproductive technologies, this article analyses the domaining of knowledge regarding biological and cultural reproduction. In particular, we examine the ways in which research participants portray whakapapa as an essential human and cultural resource, placed at the centre of considerations regarding relatedness and the appropriate use of AHR. The socio-political and historical circumstances of colonisation and Treaty settlement processes are investigated as contexts of ‘possibility’ that influence differing interpretations of whakapapa in relation to descent and contemporary kinship. In conclusion we suggest aspects of Maori concepts of relatedness and reproduction that warrant detailed ethnographic study in relation to contemporary political, economic and social change in Aotearoa/New Zealand.
introduction

This paper will draw on Catholic resources to examine the impact of population and consumption vis-à-vis reproduction in the developed world as it relates to theological/ moral obligations to the earth.  By examining both natural and artificial means of procreation, an assessment of “green” reproduction can be made.

I will explore contraception as an option for limiting natural procreation, and the avoidance of assisted reproductive technologies [ARTs] as a way of preventive artificial reproduction. However, both family size and carbon footprint must be scrutinized for ecologically sound consumer practices in accordance with biblical principles to ensure the global magnitude of the ecological crisis is examined; therefore the role of consumption that stems from procreation will also be discussed.

The paper will conclude by envisioning alternative parenting options as they relate to ecological practices, and I will assert that  on the continuum of ecologically oriented reproductive choices, non-biological parenting and thereby a reduction in procreation and consumerist practices is the most ethical and ecological solution to the environmental crisis that surely escalates with each birth. Adoption, foster parenting, and spiritual parenting will be presented as “green” alternatives to biological children.

Paper posted with permission of Brill.

En el presente artículo analizaremos la evolución producida en los últimos tiempos, especialmente en el ámbito jurisprudencial, en el tratamiento de la posibilidad de atribución, en parejas matrimoniales o de hecho de lesbianas, de la filiación de los hijos de una mujer a su esposa o compañera sentimental, ya sea por medio del recurso al expediente de la adopción o, últimamente, de la filiación por naturaleza. En este ámbito varias resoluciones judiciales han sido especialmente destacadas y en cuyo análisis nos centraremos: respecto de la vía de la adopción, el Auto del Juzgado de Primera Instancia nº 3 de Pamplona de 22 de enero de 2004, junto a las SSTC 198/2012, de 6 de noviembre, y 93/2013, de 23 de abril; y la STS 740/2013, de 5 de diciembre, respecto de la atribución de la filiación matrimonial por naturaleza y la posibilidad del recurso a las acciones de filiación. No obstante, aún quedan ámbitos en que la equiparación entre parejas hetero y homosexuales no es total.

RESUMO | O presente artigo analisa a reprodução humana assistida sobre a ótica dos três dispositivos que a regu-lam: a Resolução CFM nº 2.168/2017, o Provimento nº 63/2017, do CNJ, e o Código Civil. Com base neles, se ex-trai as principais implicações jurídicas que interessam ao direito de filiação. Assim, através de um diálogo entre di-versos doutrinadores e pensadores do tema, se estuda a questão do direito à origem genética, da socioafetividade e da multiparentalidade, tendo como finalidade demonstrar a possibilidade de conexão entre eles e os efeitos jurídicos decorrentes. Em relação a metodologia, tem-se que, quanto: a área de conhecimento, é relativa as Ciências Sociais Aplicadas; aos fins, é exploratória; aos meios, é documental e bibliográfica; a abordagem, é qua-litativa; a natureza, é aplicada e, ao método, é dedutiva. PALAVRAS-CHAVE | Reprodução humana assistida. Origem genética. Multiparentalidade.

ABSTRACT | This article analyzes the assisted human reproduction by the three devices that regulate it: CFM Resolution No. 2.168/2017, Provision No. 63/2017, of the CNJ, and the Civil Code. Based on them, the main legal implications of the right of filliation are extracted. Thus, through a dialogue between several indoctrinators and thinkers of the subject, we study the question of the right to genetic origin, socioaffectivity and multi-parenthood, with the purpose of demonstrating the possibility of connection between them and the resulting legal effects. Regarding the methodology, we have that: the area of knowledge is related to Applied Social Sciences; the purpose is exploratory; the means are documentary and bibliographical; the approach is qualitative; the nature is applied and, the method is deductive.

Through the use of assisted reproductive technologies multiple children are born, adding to worldwide carbon emissions. Evaluating the ethics of offering reproductive services against its overall harm to the environment makes unregulated ARTs unjustified, yet the ART business can move towards sustainability as a part of the larger environmental movement. In the medical industry this can be accomplished through the established discipline of environmental bioethics and the nascent field of green bioethics.  When green bioethics is integrated into the assisted reproductive technology industry, climate change can be mitigated and the conversation about consumption can become a public discourse.

Although the impact of naturally made children on the environment is undeniable, I will focus on the assisted reproductive technologies industry as an anthropogenic source of carbon emissions which lead to climate change. The ART industry is an often-overlooked source of environmental degradation and decidedly different from natural reproduction as fertility centers provide a service for a fee and therefore can be subject to economic, policy and bioethical scrutiny.

In this article I will provide a brief background on the current state of human-driven climate change before suggesting two conservationist strategies that can be employed in the ART business. First, endorsing a carbon capping program that limits the carbon emissions of ART businesses will be proposed. Second, I will recommend that policymakers eliminate funded ARTs for those who are not biologically infertile. I will conclude the article by urging policymakers and all those concerned with climate change to consider the effects of the reproductive technologies industry in light of climate change and move towards sustainability.

In America it is forbidden to sell one’s organs or tissues for profit. Public policy gives no provision for financial compensation for a life-saving service like organ donation, but has no legal or moral sanctions against monetary recompense for offering one's bodily services for a non-essential treatment. In contrast, obtaining surrogate mothers, and egg donors for Assisted Reproductive Technologies [A.R.T.s] are provided for under U.S. law can be quite lucrative, marking a sharp distinction between the illegal and legal buying and selling of the body. This paper will explore the financial aspects of human collateral- selling the body for income- and consider laws that forbid financial compensation for life-saving procedures in juxtaposition to the ethical ramifications of a legal system that permits payment for non-lifesaving treatments.

Стаття присвячена аналізу положень міжнародних конвенцій та актів іноземного законодавства, рішень Європейського суду з прав людини щодо права осіб, зачатих у результаті застосування допоміж-них репродуктивних технологій, на інформацію про своє генетичне походження; формуванню пропозицій, спрямованих на вдосконалення цивільного законодавства в зазначеній галузі.

In the Family Law autonomy has been guaranteed to parents for the realization of free family planning based on responsible parenthood and the dignity of the human person. With advances in assisted human reproduction techniques the possibility of embryo selection has emerged, one of the techniques used in assisted human reproduction is called "siblings savior", a procedure by which the embryos are selected through a double pre-implantation genetic diagnosis, to be free from genetic failures and at the same time compatible with older siblings who need haematopoietic stem cell transplantation. Thus, this article aims to analyze the controversy surrounding the "baby drug" and the physical and psychic impacts of this procedure and its ethical limits, especially because it involves controversial topics such as eugenics, the issue of organ and tissue transplantation by minors and, on the other hand, represents a healing opportunity for siblings who have a serious illness. For that, the theoretical method of approach was used, opting for the bibliographical review and the legislative analysis.

1 By examining attitudes on assisted reproduction technologies (ART) in 42 European countries, we highlight individual and country-level factors that are associated with the level of social acceptance or rejection of ART. This paper contributes to the literature on social acceptance of artificial insemination and in-vitro fertilization, the two most prominent examples of ART in Europe, and directs attention to several previously under-researched aspects. The empirical base of this study is the fourth round of the European Values Study, conducted in 2008-2010. Using a multilevel random-intercept linear regression model, we examine the impact of several individual-and country-level characteristics on the agreement level with the statement that artificial insemination or in-vitro fertilization can always be justified, never be justified or it is evaulated in a mixed manner. According to our findings, there are strong relationships between attitudes towards ART and socio-demographic variables, as well as religiousness and some individual attitudes, including those related to traditional family formation practices, "justification for homosexuality", (non-)preference for homosexual neighbors and acceptance of adoption by homosexual couples. For country-level characteristics we find significant association only in the case of mean age at first birth of women. We do not find a significant relationship between attitudes towards ART and country-level variables such as GDP, religiosity and same-sex couples' access to ART.

Based on data from the first study of Maori attitudes to assisted reproductive technologies, this article analyses the domaining of knowledge regarding biological and cultural reproduction. In particular, we examine the ways in which research participants portray whakapapa as an essential human and cultural resource, placed at the centre of considerations regarding relatedness and the appropriate use of AHR. The socio-political and historical circumstances of colonisation and Treaty settlement processes are investigated as contexts of 'possibility' that influence differing interpretations of whakapapa in relation to descent and contemporary kinship. In conclusion we suggest aspects of Maori concepts of relatedness and reproduction that warrant detailed ethnographic study in relation to contemporary political, economic and social change in Aotearoa/New Zealand.

It can be challenging for parents to talk with their children about gamete donation. Many mothers who chose donor egg, following failed fertility treatments and/or advanced maternal age, do not talk about it with their children. Research has found significant parental anxiety, increasing with time after conception, in parents who have not told their children about their donor origins. A set of common reasons given for a reluctance to talk will be considered, along with its impact on the psychic functioning of parents and children. Talking about donor conception is not a one-time conversation but a process that will evolve over the child’s lifetime. Psychological adjustment to the choice of egg donation that can foster disclosure will be discussed, including how couples (1) accept that a donor is required; (2) imagine the donor, who is often anonymous; and (3) incorporate the choice of donor conception into daily family life. There is growing research and psychoanalytic literature on the development of children conceived with gamete donation; however, fewer families of heterosexual parents are included in these follow-up studies because of the prevalence of nondisclosure. This article considers why talking about conception with donor egg is so hard for many families and offers lines of inquiry that may be helpful to these families and the clinicians that will support them.

After the typical theological and bioethical questions about in vitro fertilization (IVF) are vetted, there remains a three-dimensional understanding of responsibility that is not typically considered in Christian bioethics. This paper will explore responsibility to the spouses’ loving union, their bodies, and society in order to ascertain the morality of IVF. In a marriage partnership, the spouses’ primary responsibility is to each other. Although in matrimony physical union is essential to marriage, children are not. The second dimension of responsibility focuses on the body—“the temple of God”—and on our responsibility to care for it. This concerns the woman, her husband, and even the newborn. Finally, the third understanding of responsibility leads us to address social concerns, with an emphasis on social dynamics, especially the cost of IVF procedures and how they siphon medical resources away from more urgent human needs in health care and within society.

Ante la aparición en la década de 1970 de las modernas técnicas de reproducción asistida, muy pronto en la generalidad de los países desarrollados se observó la necesidad de abordar su regulación, ante lo cual en 1988 se promulgó la primera ley sobre estas técnicas en España (y una de las primeras de nuestro entorno cultural y geográfico): la Ley 35/1988, de 22 de noviembre, sobre técnicas de reproducción asistida. La Ley de 1988 experimentó una importante reforma en 2003, como consecuencia de los grandes avances científicos producidos en esta materia en los últimos años y del desarrollo de nuevas técnicas de reproducción, fundamentalmente a fin de dar respuesta al problema del destino de los preembriones supernumerarios. No obstante, la Comisión Nacional de Reproducción Humana Asistida insistió desde la promulgación de esta Ley de reforma en la necesidad de acometer con prontitud una reforma global de la legislación vigente, a fin de corregir las deficiencias advertidas y de acomod...

Ireland is one of the sole countries in the European Union that is currently devoid of any legislation concerning Assisted Human Reproduction (AHR). However, there is a Bill presently passing through the pre-legislative scrutiny stage which will establish a framework for regulating AHR. This paper is a comparative analysis of commercial surrogacy and payment for gametes in Canada and Ireland, and I advocate for the legalization of commercializing these Assisted Reproductive Technologies (ART) in both jurisdictions. The paper begins with a history of the evolution of both in the respective countries, moving on to the problems that have arisen in Canada. I then anticipate the complications that are likely to arise in Ireland if the proposed Bill - The Assisted Human Reproduction Bill - is signed into law, which contains provisions similar to those of the Canadian Assisted Human Reproduction Act, 2004.