NWIGWE, EMBRYONIC STEM CELL RESEARCH, VOICES IN BIOETHICS, VOL. 5 (2019)
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receives moral status. For example, some may ascribe life starting from the moment of fertilization, others
may do so after implantation or the beginning of organ function. However, since the “zygote is genetically
identical to the embryo,” which is also genetically identical to the fetus, and, by extension, identical to the
baby, inquiring the beginning of personhood can lead to an occurrence of the Sorites paradox, also
acknowledged as “the paradox of the heap.”
The paradox of the heap arises from vague predicates in philosophy. If there is a heap of sand and a grain is
taken away from that heap one by one, at what point will it no longer be considered a heap – what classifies
it as a heap? The definition of life is similarly arbitrary. When, in the development of a human being, is an
embryo considered a person with moral standing? The complexity of the ethics of embryonic stem cell
research, like the Sorites paradox, demonstrates there is no single, correct way to approach a problem; thus,
there may be multiple different solutions that are acceptable. Whereas the definition of personhood cannot
be completely resolved on a scientific basis, it serves a central role in the religious, political, and ethical
differences within the field of embryonic stem cell research. Some ethicists attempt to determine what or
who is a person by “setting boundaries” (Baldwin & Capstick, 2007).
Utilizing a functionalist approach, supporters of embryonic stem cell research argue that to qualify as a
person, the individual must possess several indicators of personhood, including capacity, self-awareness, a
sense of time, curiosity, and neo-cortical function. Proponents argue that a human embryo lacks these
criteria, thereby is not considered a person and thus, does not have life and cannot have a moral status.
Supporters of stem cell research believe a fertilized egg is just a part of another person’s body until the cell
mass can survive on its own as a viable human. They further support their argument by noting that stem cell
research uses embryonic tissue before its implantation into the uterine wall. Researchers invent the term
“pre-embryo” to distinguish a pre-implantation state in which the developing cell mass does not have the
full respects of an embryo in later stages of embryogenesis to further support embryonic stem cell research.
Based on this reductionist view of life and personhood, utilitarian advocates argue that the result of the
destruction of human embryos to harvest stem cells does not extinguish a life. Further, scientists state that
any harm done is outweighed by the potential alleviation of the suffering enduring by tremendous numbers
of people with varying diseases. This type of reasoning, known as Bentham’s Hedonic (moral) calculus,
suggests that the potential good of treating or researching new cures for ailments such as Alzheimer’s
disease, Parkinson’s disease, certain cancers, etc. outweighs any costs and alleviate the suffering of persons
with those aliments. Thus, the end goal of stem cell use justifies sacrificing human embryos to produce stem
cells, even though expending life is tantamount to murder. Opponents of embryonic stem cell research
would equate the actions done to destroy the embryos as killing. Killing, defined as depriving their victims of
life, will therefore reduce their victims to mere means to their own ends. Therefore, this argument touches
on the question: if through the actions of embryotic stem cell research is “morally indistinguishable from
murder?” (Outka, 2013). The prohibition of murder extends to human fetuses and embryos considering they
are potential human beings. And, because both are innocent, a fetus being aborted and an embryo being
disaggregated are direct actions with the intention of killing. Violating the prohibition of murder is
considered an intolerable end. We should not justify this evil even if it achieves good. Under the
deontological approach, “whether a situation is good or bad depends on whether the action that brought it
about was right or wrong,” hence the ends do not justify the means. Therefore, under this feeble utilitarian
approach, stem cell research proceeds at the expense of human life than at the expense of personhood.
One can reject the asserted utilitarian approach to stem cell research as a reductionist view of life because
the argument fails to raise ethical concerns regarding the destruction embryonic life for the possibility of
developing treatments to end certain diseases. The utilitarian approach chooses potential benefits of stem