Canadian Journal of Philosophy, Volume 40, Number 4, by MICHAEL STINGL, editor

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But that interest in rearing children could be met by adopting children. Robertson might object, rightly, that rearing children who are not genetically one’s own is a different thing from rearing one’s genetic children. But then premise 2 turns on the claim that it is different in such a way that adoptive parents miss out on some interest that they have. Robertson, like other defenders of cloning, simply assumes this without argument. So the case rests on the interest in being able to conceive, gestate, and bear children.

Our concluding comments contain reflection on the methodological issues raised by the paper. , Medical Ethics and Public Policy (Aldershot: Ashgate, forthcoming); Mary Warnock, Making Babies: Is there a Right to Have Children? (Oxford: Oxford University Press 2002); John Harris, On Cloning (London: Routledge 2005); Carson Strong, ‘Cloning and Infertility’ Cambridge Quarterly of Healthcare Ethics 7 (1998); D. McCarthy, ‘Persons and their Copies,’ Journal of Medical Ethics 25 (1999) 98-104. An Argument Against Cloning 541 to establish that it is very seriously wrong.

One objection to our argument is that it provides a reason not only for prohibiting cloning, but also for prohibiting other forms of reproductive assistance, such as IVF and AID, as well as assistance that is less direct, such as the surgical repair of non-health threatening obstacles such as ovarian and testicular blockages, and the reversal of vasectomies. But surely, the objector might say, this is a reductio of the argument, because such practices obviously ought to be legal. There is currently high demand for IVF and AID.

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