The terminology used by journalists and scientists is full of metaphors. Using descriptions as the genetic blueprint for human beings may suggest that DNA contains the instructions

for the body on how to develop, how to stay APO866 molecular weight alive, how to grow, etc. Nowadays, the genetic determinism implied in the metaphor is not supported by most scientists, so a new metaphor is suggested by Rehmann-Sutter: systems. In complex molecular systems, mutual influences exist. Genes alone are not sufficient for the complete description of developmental pathways. Rather than considering nature responsible for writing our book of life, individual persons have a responsibility to know about their risk and possible precautions. The Jewish perspective on genetics shows a striking paradox. No religious group has been more victimized by genetics than Jews, under the Nazi regime. Yet, no single religious group has been more receptive to genetic medicine than Jews, including prenatal testing, in vitro fertilization, pre-implantation genetic diagnosis, preconceptional screening and stem cells. At its roots, Judaism is a tradition that sees human beings as ‘co-creators’ with God in creation and that does not exhibit a fear that human beings will use technology to ‘play God’. The Muslim perspective is described by Siti Nurani

Mohamed Nor. As Asia is the hub of biotechnological https://www.selleckchem.com/products/DAPT-GSI-IX.html superpowers, Nor’s chapter is focussing on biotechnology, especially human embryo research. According to her, there is a plurality of views regarding the beginning of life. Lawmakers consider every action in light of the choice of the lesser of two evils, in this context foregoing the potential of gene technology vs. infringements of the objectives of Islamic law,

which are defined by five basic human interests: life, religion, property, intellect and family lineage. On the beginning of human life, there is a general consensus that there is potential life in early embryos and they must be treated with caution. The intention to eliminate diseases may be justified in actions that may bring about the possibility of embryo destruction. This sometimes is interpreted to be the lesser of two evils. She further proposes a reasoned and sustained deliberation on the ethics of stem cell BCKDHA research, including biotechnological as well as philosophical and theological perspectives. Buddhism, according to Pinit Ratanakul, in principle has no difficulty to cope with new scientific achievements such as genetics and biotechnology. Advances in human genetic research and its applications in medical practices such as diagnosis, treatment and prevention of genetic diseases are of great promise and bring hopes for the cure of incurable diseases which many people are afflicted with. The core of Buddhist ethics is compassion, involving beneficence, non-maleficence and other forms of altruism.