New Republic, June 2, 1997

THE WISDOM OF REPUGNANCE

Leon R. Kass

Cloning first came to public attention roughly thirty years ago, following the successful asexual production, in England, of a clutch of tadpole clones by the technique of nuclear transplantation. The individual largely responsible for bringing the prospect and promise of human cloning to public notice was Joshua Lederberg, a Nobel Laureate geneticist and a man of large vision. In 1966, Lederberg wrote a remarkable article in The American Naturalist detailing the eugenic advantages of human cloning and other forms of genetic engineering, and the following year he devoted a column in The Washington Post, where he wrote regularly on science and society, to the prospect of human cloning. He suggested that cloning could help us overcome the unpredictable variety that still rules human reproduction, and allow us to benefit from perpetuating superior genetic endowments. These writings sparked a small public debate in which I became a participant. At the time a young researcher in molecular biology at the National Institutes of Health (NIH), I wrote a reply to the Post, arguing against Lederberg's amoral treatment of this morally weighty subject and insisting on the urgency of confronting a series of questions and objections, culminating in the suggestion that "the programmed reproduction of man will, in fact, dehumanize him."

Much has happened in the intervening years. It has become harder, not easier, to discern the true meaning of human cloning. We have in some sense been softened up to the idea--through movies, cartoons, jokes and intermittent commentary in the mass media, some serious, most lighthearted. We have become accustomed to new practices in human reproduction: not just in vitro fertilization, but also embryo manipulation, embryo donation and surrogate pregnancy. Animal biotechnology has yielded transgenic animals and a burgeoning science of genetic engineering, easily and soon to be transferable to humans.

Even more important, changes in the broader culture make it now vastly more difficult to express a common and respectful understanding of sexuality, procreation, nascent life, family, and the meaning of motherhood, fatherhood and the links between the generations. Twenty-five years ago, abortion was still largely illegal and thought to be immoral, the sexual revolution (made possible by the extramarital use of the pill) was still in its infancy, and few had yet heard about the reproductive rights of single women, homosexual men and lesbians. (Never mind shameless memoirs about one's own incest!) Then one could argue, without embarrassment, that the new technologies of human reproduction--babies without sex--and their confounding of normal kin relations--who's the mother: the egg donor, the surrogate who carries and delivers, or the one who rears?--would "undermine the justification and support that biological parenthood gives to the monogamous marriage." Today, defenders of stable, monogamous marriage risk charges of giving offense to those adults who are living in "new family forms" or to those children who, even without the benefit of assisted reproduction, have acquired either three or four parents or one or none at all. Today, one must even apologize for voicing opinions that twenty-five years ago were nearly universally regarded as the core of our culture's wisdom on these matters. In a world whose once-given natural boundaries are blurred by technological change and whose moral boundaries are seemingly up for grabs, it is much more difficult to make persuasive the still compelling case against cloning human beings. As Raskolnikov put it, "man gets used to everything--the beast!"

Cloning turns out to be the perfect embodiment of the ruling opinions of our new age. Thanks to the sexual revolution, we are able to deny in practice, and increasingly in thought, the inherent procreative teleology of sexuality itself. But, if sex has no intrinsic connection to generating babies, babies need have no necessary connection to sex. Thanks to feminism and the gay rights movement, we are increasingly encouraged to treat the natural heterosexual difference and its preeminence as a matter of "cultural construction." But if male and female are not normatively complementary and generatively significant, babies need not come from male and female complementarity. Thanks to the prominence and the acceptability of divorce and out-of-wedlock births, stable, monogamous marriage as the ideal home for procreation is no longer the agreed-upon cultural norm. For this new dispensation, the clone is the ideal emblem: the ultimate "single-parent child."

Some cautions are in order and some possible misconceptions need correcting. For a start, cloning is not Xeroxing. As has been reassuringly reiterated, the clone of Mel Gibson, though his genetic double, would enter the world hairless, toothless and peeing in his diapers, just like any other human infant. Moreover, the success rate, at least at first, will probably not be very high; it is unlikely that, at least for now, the practice would be very popular, and there is no immediate worry of mass-scale production of multicopies. Almost everyone who is able will doubtless prefer nature's sexier way of conceiving.

Still, for the tens of thousands of people already sustaining over 200 assisted-reproduction clinics in the United States and already availing themselves of in vitro fertilization, intracytoplasmic sperm injection and other techniques of assisted reproduction, cloning would be an option with virtually no added fuss (especially when the success rate improves). Should commercial interests develop in "nucleus-banking," as they have in sperm-banking; should famous athletes or other celebrities decide to market their DNA the way they now market their autographs and just about everything else; should techniques of embryo and germline genetic testing and manipulation arrive as anticipated, increasing the use of laboratory assistance in order to obtain "better" babies--should all this come to pass, then cloning, if it is permitted, could become more than a marginal practice simply on the basis of free reproductive choice, even without any social encouragement to upgrade the gene pool or to replicate superior types. Moreover, if laboratory research on human cloning proceeds, even without any intention to produce cloned humans, the existence of cloned human embryos in the laboratory, created to begin with only for research purposes, would surely pave the way for later baby-making implantations.

The Wisdom of Repugnance

"Offensive." "Grotesque." "Revolting." "Repugnant." "Repulsive." These are the words most commonly heard regarding the prospect of human cloning. Such reactions come both from the man or woman in the street and from the intellectuals, from believers and atheists, from humanists and scientists. Even Dolly's creator has said he "would find it offensive" to clone a human being.

People are repelled by many aspects of human cloning. They recoil from the prospect 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 prospects of a woman giving birth to 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 genetic duplicates of oneself, to be frozen away or created when necessary, in case of need for 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 or which genotype any child-to-be should be thrilled to receive; the Frankensteinian hubris to create human life and increasingly to control its destiny; man playing God. Almost no one finds any of the suggested reasons for human cloning compelling; almost everyone anticipates its possible misuses and abuses. Moreover, many people feel oppressed by the sense that there is probably nothing we can do to prevent it from happening. This makes the prospect all the more revolting.

Revulsion is not an argument; and some of yesterday's repugnances are today calmly accepted--though, one must add, not always for the better. In crucial cases, however, repugnance is the emotional expression of deep wisdom, beyond reason's power fully to articulate it. Can anyone really give an argument fully adequate to the horror which is father-daughter incest (even with consent), or having sex with animals, or mutilating a corpse, or eating human flesh, or even just (just!) raping or murdering another human being? Would anybody's failure to give full rational justification for his or her revulsion at these practices make that revulsion ethically suspect? Not at all. On the contrary, we are suspicious of those who think that they can rationalize away our horror, say, by trying to explain the enormity of incest with arguments only about the genetic risks of inbreeding.

The repugnance at human cloning belongs in this category. We are repelled by the prospect of cloning human beings not because of the strangeness or novelty of the undertaking, but because we intuit and feel, immediately and without argument, the violation of things that we rightfully hold dear. Repugnance, here as elsewhere, revolts against the excesses of human willfulness, warning us not to transgress what is unspeakably profound. Indeed, in this age in which everything is held to be permissible so long as it is freely done, in which our given human nature no longer commands respect, in which our bodies are regarded as mere instruments of our autonomous rational wills, 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.

The Profundity of Sex

To see cloning in its proper context, we must begin not, as I did before, with laboratory technique, but with the anthropology--natural and social--of sexual reproduction.

Sexual reproduction--by which I mean the generation of new life from (exactly) two complementary elements, one female, one male, (usually) through coitus--is established (if that is the right term) not by human decision, culture or tradition, but by nature; it is the natural way of all mammalian reproduction. By nature, each child has two complementary biological progenitors. Each child thus stems from and unites exactly two lineages. In natural generation, moreover, the precise genetic constitution of the resulting offspring is determined by a combination of nature and chance, not by human design: each human child shares the common natural human species genotype, each child is genetically (equally) kin to each (both) parent(s), yet each child is also genetically unique.

These biological truths about our origins foretell deep truths about our identity and about our human condition altogether. Every one of us is at once equally human, equally enmeshed in a particular familial nexus of origin, and equally individuated in our trajectory from birth to death--and, if all goes well, equally capable (despite our mortality) of participating, with a complementary other, in the very same renewal of such human possibility through procreation. Though less momentous than our common humanity, our genetic individuality is not humanly trivial. It shows itself forth in our distinctive appearance through which we are everywhere recognized; it is revealed in our "signature" marks of fingerprints and our self-recognizing immune system; it symbolizes and foreshadows exactly the unique, never-to-be-repeated character of each human life.

Human societies virtually everywhere have structured child-rearing responsibilities and systems of identity and relationship on the bases of these deep natural facts of begetting. The mysterious yet ubiquitous "love of one's own" is everywhere culturally exploited, to make sure that children are not just produced but well cared for and to create for everyone clear ties of meaning, belonging and obligation. But it is wrong to treat such naturally rooted social practices as mere cultural constructs (like left- or right-driving, or like burying or cremating the dead) that we can alter with little human cost. What would kinship be without its clear natural grounding? And what would identity be without kinship? We must resist those who have begun to refer to sexual reproduction as the "traditional method of reproduction," who would have us regard as merely traditional, and by implication arbitrary, what is in truth not only natural but most certainly profound.

Asexual reproduction, which produces "single-parent" offspring, is a radical departure from the natural human way, confounding all normal understandings of father, mother, sibling, grandparent, etc., and all moral relations tied thereto. It becomes even more of a radical departure when the resulting offspring is a clone derived not from an embryo, but from a mature adult to whom the clone would be an identical twin; and when the process occurs not by natural accident (as in natural twinning), but by deliberate human design and manipulation; and when the child's (or children's) genetic constitution is pre-selected by the parent(s) (or scientists). Accordingly, as we will see, cloning is vulnerable to three kinds of concerns and objections, related to these three points: cloning threatens confusion of identity and individuality, even in small-scale cloning; cloning represents a giant step (though not the first one) toward transforming procreation into manufacture, that is, toward the increasing depersonalization of the process of generation and, increasingly, toward the "production" of human children as artifacts, products of human will and design (what others have called the problem of "commodification" of new life); and cloning--like other forms of eugenic engineering of the next generation--represents a form of despotism of the cloners over the cloned, and thus (even in benevolent cases) represents a blatant violation of the inner meaning of parent-child relations, of what it means to have a child, of what it means to say "yes" to our own demise and "replacement."

The practice of human cloning would enshrine and aggravate a profound and mischievous misunderstanding of the meaning of having children and of the parent-child relationship. When a couple now chooses to procreate, the partners are saying yes to the emergence of new life in its novelty, saying yes not only to having a child but also, tacitly, to having whatever child this child turns out to be. In accepting our finitude and opening ourselves to our replacement, we are tacitly confessing the limits of our control. In this ubiquitous way of nature, 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, not our possessions. Neither are they supposed to live our lives for us, or anyone else's life but their own. To be sure, we seek to guide them on their way, imparting to them not just life but nurturing, love, and a way of life; to be sure, they bear our hopes that they will live fine and flourishing lives, enabling us in small measure to transcend our own limitations. Still, their genetic distinctiveness and independence are the natural foreshadowing of the deep truth that they have their own and never-before-enacted life to live. They are sprung from a past, but they take an uncharted course into the future.

Much harm 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; John Doe Jr. or the III is under the burden of having to live up to his forebear's name. Still, if most parents have hopes for their children, cloning parents will have expectations. In cloning, such overbearing parents take at the start a decisive step which 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 of the life that is to come. Cloning is inherently despotic, for it seeks to make one's children (or someone else's children) after one's own image (or an image of one's choosing) and their future according to one's will. In some cases, the despotism may be mild and benevolent. In other cases, it will be mischievous and downright tyrannical. But despotism--the control of another through one's will--it inevitably will be.

Consider an infertile married couple, she lacking eggs or he lacking sperm, that wants a child of their (genetic) own, and propose to clone either husband or wife. The scientist-physician (who is also co-owner of the cloning company) points out the likely difficulties--a cloned child is not really their (genetic) child, but the child of only one of them; this imbalance may produce strains on the marriage; the child might suffer identity confusion; there is a risk of perpetuating the cause of sterility; and so on--and he also points out the advantages of choosing a donor nucleus. Far better than a child of their own would be a child of their own choosing. Touting his own expertise in selecting healthy and talented donors, the doctor presents the couple with his latest catalog containing the pictures, the health records and the accomplishments of his stable of cloning donors, samples of whose tissues are in his deep freeze. Why not, dearly beloved, a more perfect baby?

The "perfect baby," of course, is the project not of the infertility doctors, but of the eugenic scientists and their supporters. For them, the paramount right is not the so-called right to reproduce but what 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 it 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.

Yet we are urged by proponents of cloning to forget about the science fiction scenarios of laboratory manufacture and multiple-copied clones, and to focus only on the homely 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 making money off this practice, if the practice itself is perfectly acceptable?) When we follow the sound ethical principle of universalizing our choice--"would it be right if everyone cloned a Wilt Chamberlain (with his consent, of course)? Would it be right if everyone decided to practice asexual reproduction?"--we discover what is wrong with these seemingly innocent cases. The so-called science fiction cases make vivid the meaning of what looks to us, mistakenly, to be benign.

We Americans have lived by, and prospered under, a rosy optimism about scientific and technological progress. The technological imperative--if it can be done, it must be done--has probably served us well, though we should admit that there is no accurate method for weighing benefits and harms. Even when, as in the cases of environmental pollution, urban decay or the lingering deaths that are the unintended by-products of medical success, we recognize the unwelcome outcomes of technological advance, we remain confident in our ability to fix all the "bad" consequences--usually by means of still newer and better technologies. How successful we can continue to be in such post hoc repairing is at least an open question. But there is very good reason for shifting the paradigm around, at least regarding those technological interventions into the human body and mind that will surely effect fundamental (and likely irreversible) changes in human nature, basic human relationships, and what it means to be a human being. Here we surely should not be willing to risk everything in the naive hope that, should things go wrong, we can later set them right.

The president's call for a moratorium on human cloning has given us an important opportunity. In a truly unprecedented way, we can strike a blow for the human control of the technological project, for wisdom, prudence and human dignity. The prospect of human cloning, so repulsive to contemplate, is the occasion for deciding whether we shall be slaves of unregulated progress, and ultimately its artifacts, or whether we shall remain free human beings who guide our technique toward the enhancement of human dignity.

 

Professor’s note:  Leon Kass will head President Bush’s new council on stem cell research ethics.