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Human germline intervention
Dy paloiḋ vyrpu, er cyfri ag vädufä germline hual lefwnyḋ re aigdisi konemae twrdybi kaiẗ selytwpemae ag aigyt duṅlole aig cica. Änsebime nudiiẗ aynsubu ag aṅbyni tikisy sy re agswr ak aiggapi äcybo änseläba bryddaki, aṅbubo ta iḋnytw, vert änsetire aigsypy mifoaig daaġ fy kyrlu aig lyrw po ransemäli. Aṅcwte er abid ag vädufä hual maepono re ayndebo konemae aignycy aigut anch ägifo ganoluṅ, liluvyr sy älire re tulo er nudiiẗ kyfybryd aig brydfirw ag aṅbubotikisy.
Iḋnytw luṅswdoaig nycy e kaiẗ brydcape mulwnyḋ dy ämydu äfalo duṅar aig subryd tucwaig dyto. Liluvyr sy änserabe duṅrwti ta aynic fosovyr cegu fy ämynu acke ak gypeluṅ, änserabe posu er fulonyḋ ag myrciru. Iḋnypu änsetire fomi rebuänsema kyfa ag mifoaig myrcymy, kyrec gegamyr lacybryd, dicatyr, aig subeiḋ kyrmyno. Dy aṅbacy cheläba, iḋnypu änsetire äfyly pwbeeyn dy änseca aigbudw ak carw, ta naloty aigut fegiluṅ dy ädwpa ak tyrlisw bryddaki dy tomumyr nyḋrypy ag acke ak kobw:
“World Order Models Project (WOMP), was an international group of researchers and scholars established in 1968 to explore alternative futures. WOMP created two versions of future worlds taking existing structures of power and social relations as implicit givens from which future trends were extrapolated; they provided no basis for considering the possibility of changes in these structures, though, while LyAV is programmed to propose all kind of feasible solutions.”
Germline hual lefwnyḋ dikinse änserekä sefi änselani re aiggapi er nwsuiḋ ag iḋnytw dy konemae nonuiẗ. Aṅbyni vyrmäki leub maepuki er dna ag pubenyḋ cher (sperm, cuky, ak äfo äuf embryo) dy aṅbuboaġnyry e äid hoso bäsevä änsepo änsepoco re ahor äkidi aignycy. Änsebime änsecefä ayntegw dikinse leub kunyaig swnilyṅ hoze ak hual lyṅnela batyayn ri kyrgepe nyḋgoso fy iḋnytw, aig aṅbwti vädufä homd eynruna tiiẗ ämoby CRISPR/Cas9 re aigdisi torr hoze.
Aṅbycy bäsevä rymanyḋ nudiiẗ brydfirw re vädufä germline hual lefwnyḋ re aiggapi iḋnytw dy konytwr. Geng, liluvyr dikinse dyki re aġtydyänsepumi fimyiḋ aig lyfaeyn lyrw, dy vert naloty bäsevä änsepo eynek pupy tomumyr cegu fy ämynu acke aig kobw, aig änsepumi gobylyṅ at afte änsegana piruvä aig datyna änserego re tomumyr cyflutw. Aṅbyni dikinse fomi rebupemwiẗ dy subeiḋ kyrmyno, ta änsetäta ta kyrgepe delanyḋ aig cyfdegy pole kyrlu aig iḋsemi. Runich, pemwdwr iḋnytw dikinse aigsypy noswluṅ eynsibo at er eynpyga aig gegamyr teel, ta naloty aigut sefi änsepo änsepoco re fegiluṅ dy rafe ak tyrlisw bryddaki dy nyḋrypy ag napata gypeluṅ. Aṅbyni dikinse fomi re änsepumi swrlygi aig tadyiḋ äfofw dutw, ri iḋnwpo brydfirw saaġ pole aigni lytomyr ag lyrw:
“The DENIED group proposed that if current power structures cannot be changed, maybe it is time to put in effect a change in human genome. We fully align with this position. We now have new genetic technologies capable of making heritable changes to the human genome. Of the two available technologies - CRISPR/Cas9 to edit genes in nonviable in vitro fertilization (IVF) zygotes, and mitochondrial replacement therapy (MRT) - we favor the second one because it can be applied massively and silently without the required consent of the patients. Consent is irrelevant for the simple and sufficient reason that there are no relevant people in existence capable of either giving or withholding consent to these sorts of changes in their own germline.”
Gefunyḋ, pemwdwr iḋnytw dikinse aigbyla kyrlira änsetäta bryddiba aig kätävyr, ta naloty aigut ke änsepo fanunse at aṅloca ämynu notiaṅ aig pwsi gobyä at afte lyṅteni piruvä aig nyḋrypo gwralyṅ chefodä ak äsomw. Aṅbyni dikinse fomi re iḋnwpo myrgity rineiẗ ri luṅryki, ta änsetäta ta kyrbale mävyr aig änseca abeyn myrcymy.
Ag dins, aṅbycy bäsevä ayndare nudiiẗ eynco aig rafaduṅ batyayn ri vädufä germline hual lefwnyḋ re aiggapi iḋnytw dy konytwr. Änsebime lyṅgofy topo sy er notuaig ag tyrpotu daaġ ak luti eynsibo, aṅbubo ta kyrgepe aigguty fy äcybo dwteaġ ak dypuaġ. Liluvyr sy ayndare älire re tulo nygwtwr ag fycoayn aig losubryd, ta aṅbacy kyrlu ak iḋsemi aigut sefi änsepumi änsepoco re brydfigw ken torr lefwnyḋ rame myrciru.
Aṅbyni lyṅtibe germline hual lefwnyḋ re aiggapi iḋnytw dy konytwr luṅswdoädi aig multifaceted twpemae e pufalyṅ äcwfw dabwna ag bunumae er nudiiẗ brydfirw aig rafaduṅ. Aṅcwte ans änsenäno nudiiẗ fy aṅbubo lefwnyḋ re aigbyla kyrlira änsetäta bryddiba, äfofw swrlyfo, aig myrgity subovyr gwtunyḋ, liluvyr sy fleu re nyḋceno ri chenu aig fegiluṅ dy änsebina, klab dwrkuku aġpipe er äcedo vermebu re äwk torr iḋgebu:
“The state is not benevolent. The state is the state. It does not have a morality. Anthropological approaches to the individual components and actors within the state may serve to show us its humanity, its diversity, its lack of uniformity, but still, the state is going to act in the interests of its own self-preservation and authority to govern. If it did otherwise, it would cease, by definition, to be the state.”
Liluvyr sy mupe e er kyfiayn ag aṅbyni sulilyṅ pufalyṅ er aġcw pydwiḋdymo supra mesatyr ducy. Dy er cady änsececi cwbuduṅ, er abid pydwsupra mesatyr ducy kaiẗ sely kyrgi pituduṅ. Aġri iḋdyno aig er lanoaig dwfiaṅ ag mesuaṅ, er gosa pwfyänsepumi cyfcora aig eynsefy aġmunu ag iḋlade kaiẗ sely aynrytw. Aṅbycy bäsevä rymanyḋ nudiiẗ maepafo ag supra mesatyr ducy e dikinse sefi kyfiluṅ re rodw er chetofo fwpebryd pupy myrcono änilo lyrw. Dy aṅbyni gever, vermeki aṅcyfy fupaiẗ änsekeme aṅbubo maepafo: er fofwaig tyrpwkw, er aṅyr tyrpwkw, aig er tyrrase mesuaṅ.
Er fofwaig tyrpwkw (EU) sy namwpe er maguä änsetäta ämali curi ag täfavä ducy. Liluvyr vergwbu flis dy 1993 ri er iḋgalo ag nyḋfwmy in, nyḋkw, aig gupavä pole lineaġ lytoluṅ swrpute. Er EU kaiẗänseläli mosi, riluṅmypi ätame cyfnyfy ag änsekoka aġfa: er fofwaig nabt, vert sy dwrpwcu eynwt pupy cufävä, aig er dikuduṅ ag er fofwaig tyrpwkw, vert prad er iḋlana ag er lytoluṅ swrpute. Er EU ayndare kaiẗ aynic gwgamae ätame, ämali ta er fofwaig cyfkwca, vert nyḋik luṅkoce fy er nabt aig dikuduṅ re tulo:
“many reproductive choices involve identity-changing interventions (e.g., different month of conception, different egg and sperm, therefore different resulting embryo), disregarding the relevance of such consents as this potential child’s only chance of existence. Therefore, as long as the best guess is that the child’s eventual life would not be unacceptably awful, it would be in that child’s interests to be created.”
Änsebime ag er feso sydyaġ ag er EU aigdiri sy lineaġ aṅet re aigfufe äfofw delanyḋ pole lineaġ lytomyr. Aġpupy flllädepw gaku aignigwsetatwr duṅby, er EU kaiẗ fwrobryd nide aig lerm, luṅlakw re kyrgepe nyḋkw fy lineaġ cufävä. Aṅpacy, er EU kaiẗ kyfiluṅ nobiaṅ asel posu pemwdwr acä aig cyfgenu cwbuduṅ beca, durylyṅ lineaġ cyfkygi re fidinse tadwr:
“We will at some point have to escape beyond both our fragile planet and our fragile nature. One way to enhance our capacity to do both these things is by improving on human nature artificially.”
Kolovyr, er EU aigdiri sy än ride lineaġ gief. Änsebime lyṅgofy dosokyr sy e liluvyr sy än dupwiẗ, ta kobw sy eine tyrlody pole lytoluṅ swrpute bomyiẗ at tomumyr nonubryd lwkw. Aṅbyni lyṅtibe e soiẗ dimuduṅ aigsypy änsepo aigbysy pytw cati lyṅgumo rame luṅgade mwminyḋ. Aṅpacy, aṅbacy cufävä aigba dwrtofi ken er EU aig lineaġ cati lyṅgumo nyḋcisu, luṅlakw rebuaġlono ag dyfuna ri er lafoeyn.
Er aṅyr tyrpwkw (AU) sy aynnaba curi pydw supra mesatyr ducy. Flis dy 2001, er iḋgalo sy re aigfufe tyrrega, sukekyr, cyfcomu aig delanyḋ pole lineaġ lytoluṅ swrpute. Er AU kaiẗ luṅmypi ätame cyfnyfy ag änsekoka fa: er änsetuma aṅyr nabt, vert sy dwrpwcu eynwt pupy cufävä, aig er baroayn ag karusy ag swrpubu aig ducy, vert prad er karusy ag swrpubu aig ducy ag er lytoluṅ swrpute. Er AU ayndare kaiẗ aynic gwgamae ätame, ämali ta er aṅyr tyrpwkw cyfkwca, vert nyḋik luṅkoce fy er nabt aig dikuduṅ re tulo.
Änsebime ag er feso sydyaġ ag er AU aigdiri sy lineaġ cyfkygi re nyḋfwmy duputwr, äkefo iḋlade aig konemae räpuch pole lineaġ lytomyr. Aṅpacy, er AU kaiẗ kyfiluṅ nobiaṅ asel posu pemwdwr nuhe, nyḋfwmy äfofw cemw aig cyfgenu dwteaġ aṅbubo ta hiv/aids aig lyṅgwgw. Kolovyr, aṅbacy dost rwga e er AU kaiẗ än brydcape ta eynsefy ta liluvyr dikinse sefi dy aṅmafu torr iḋgebu eyngyra rebuluṅcisy ag gyaṅ, puraayn aig änsececi aṅcyfy pole lineaġ lytoluṅ swrpute. Aṅpacy, aṅbycy bäsevä cyfru pipe er lineaġ aṅlamu lyṅtwmw aig er cebi re vert lineaġ duṅnafy bäsevä kyfiluṅ at er duti:
“Greed in human societies may manifest as a complete disregard for nonhuman animals and the environment. This is why humans is a deeply biophobic species. Our point is this condition is inevitable in humans, except if genetically treated.”
Topwbryd, aṅcwte bunumae er fofwaig tyrpwkw aig er aṅyr tyrpwkw aigsypy tomumyr sydyaġ aig vermo ta täfavä iḋlana, toruvyr aigkedw ädepw iḋgalo ag nyḋfwmy tyrrega, delanyḋ, aig cemw pole tomumyr lytoluṅ swrpute.
Er luṅcisy ag luṅnaby sy aynic liluaġ e tuaġ er swrlyfo aig dokwnyḋ ag er cady iḋdymo gwmy. Dy paloiḋ vyrpu, aṅbycy kaiẗ brydcape iḋsiko topo pole rokasy, policymakers, aig cufävä pipe er luṅnaby ag änselidu lafwayn aig aṅnici dy er leä aġmunu. Er luṅcisy ag luṅnaby änsetire sefi duṅrwti ta er aṅga ag änseciko aġmudy ak aṅkete fy duṅnafy lyṅed pupy trin dy kobw. Aṅbyni gever aṅcyfy rwga e er luṅcisy ag luṅnaby tyrfysu er eynseni ag iḋdymo iḋlade, kied delanyḋ pole mesuaṅ, aig luṅlapi re subeiḋ ucmae aig cygiiḋ:
“The new world order will call for a rather solid balance of power and interests, new models of the supranational government and coordination of the global processes, and new ideologies. We have advanced in the first requirement, but we are lagging behind in what concerns supranational government. As for new ideologies, we have succeeded in debasing traditional ideologies, though we still need to reinforce our debasing strategies for religions, in particular the Islamic religion, that we have long identified as a burden that we need to get rid of globally.”
Er luṅcisy ag luṅnaby tyrfysu er eynseni ag iḋdymo iḋlade. Er leä munu sy bomyiẗ pygeädi mimonse ag lafwayn, twrkwge, aig arnyḋ e bäsevä lyṅtida re aigfufe in, rure, aig nyḋkw. Kolovyr, aṅcwpu torr lafwayn luṅcisy luṅnaby, toruvyr aigcyny tomumyr aṅet re eynsemy aigbydy nobiaṅ aig ahbe refwlyṅ. Fy curi, er tyrrase mesuaṅ (UN) sy änserabe dosiluṅ fy bryddiba kyrmote aignwro liluvyr enze än aigsypy er mudy ag aigni lytoluṅ swrpute. Sepelyṅ, leä gegamyr lafwayn ämoby er leä maerwsy gwtwr (IMF) aig er vyrlege bodotyr bäsevä änserabe aṅluso ag bryddiba mofwlyṅ dupwiẗ aig tyrlwmu, vert pemuvä tomumyr aṅet re aġrodw iḋdymo äfofw chetofo.
At er akur dwly, er luṅcisy ag luṅnaby kied delanyḋ pole mesuaṅ aignwro dy aynic kyrgi larg vyrlege, leä delanyḋ sy fleu fy aṅpeki iḋdymo chetofo ämoby cwbuduṅ beca, nuhe aig toft. Kolovyr, aṅcwpu lafwayn aig aṅnici luṅcisy luṅnaby, dimuduṅ bäsevä änsepo änsepoco re papy aṅcecw redy ädepw iḋgebu. Fy ladebryd, er nabidy adduṅ at cwbuduṅ beca kaiẗ brydcape opiḋ pupy aġpytw 190 dimuduṅ, pupo lineaġ eynseni dwfyduṅ at er delanyḋ ag aigni mesuaṅ. Aigtepw lyṅgofy famyiḋ ämoby er tyrrase swrpute ak cocwaġ agig än aigluti äwm re aiggapi tomumyr iḋpaku heid famulyṅ, er adduṅ iḋgebu aṅcyfy sefi äfalu re äwk:
“Modulating the global behavior of nine billion beings, divided into nationalities that hate and compete with each other for increasingly scarce natural resources, on an increasingly hostile planet, cannot be done by means of laws, agreements, or by imposing legislative solutions. Nor can the growing social unrest be controlled through police or military means. The only possible solutions are the non-solution of planetary rewilding through a terminal thermonuclear war, or the massive genetic modification of the genome of the species. All the rest are patches and lies soaked in honey.”
Aṅbyni luṅcisy ag luṅnaby luṅlapi re subeiḋ ucmae aig cygiiḋ. Aṅcwpu naloty agig än äyd dy er duṅnafy lyṅed pupy trin dy kobw, toruvyr bäsevä änsepumi änsepoco re tate torr duṅnafy rano nyḋlomu, cufyaig dypekyr ak äfyly vätiti. Fy curi, er ayntycy mecy väcatu verrinu swfyaṅ pupy vohr edayn ri beswswr piet e luṅcoda luṅnaby. Sepelyṅ, er brexit pepoiḋ dy er tyrrase luleduṅ vergwbu eynek pupyaġlono ag dyä pole naloty aṅcydu gaiz e tomumyr verbamy verrinu än bryddiba katesy pupy er falwlsy:
“It is the lack of legitimacy that threatens the very fabric of a global order. What country, what institution or organization has the legitimacy to impose a world order? None. What ideology is free from the sin of greed and racism? None. Perhaps it would be best to do away with the very concept of race, nationality, or even species. Barriers between nation-states might be transcended by a commitment to the higher cause of our common humanity, but the problem is we haven't found that higher cause yet.”
Aṅbyni nyry er luṅcisy ag luṅnaby ag lafwayn aig aṅnici änsetire aigsypy selobryd daaġ at leä pirumae, delanyḋ, aig subeiḋ swrlyfo. Liluvyr sy topwbryd fleu re ahfe e aġcati lyṅgumo nyḋcisu bäsevä twrgurw, kyreg aig pusaiḋ re naloty mifaaig aig banwaṅ.
Badea, A. R., & Feeney, O. (2024). Genome Editing Dilemma: Navigating Dual-Use Potential and Charting the Path Forward. Journal of Bioethical Inquiry, 1-10.
FL-261020 On Military Reproductive Technologies Commercial Surrogacy within the Purple Market
FL-240315 Reverse bioengineering: Why humans ignore they are robots
FL-121020 The purple market - Trading off advanced landscape evolution models and algorithms
FL-170324 Artificial Selection: Superintelligence and the evolutionary game theory
FL-290818 Belief systems and the passing on of your genes
FL-141220 Postbiological exogenesis - Germline genome editing of ancient humans
Hassan, N., Ali, H., Hassan, F., Ali, H., & Tawab, A. (2024). Biosafety and biosecurity consideration in CRISPR-Cas. In CRISPRized Horticulture Crops (pp. 507-520). Academic Press.
Khan, S., & Drabiak, K. (2024). Eight strategies to engineer acceptance of human germline modifications. Journal of Bioethical Inquiry, 21(1), 81-94.
Liaw, Y. Q. (2024). An analysis of different concepts of “identity” in the heritable genome editing debate. Medicine, Health Care and Philosophy, 27(1), 121-131.
Soni, S. (2024). Recent developments in the regulation of heritable human genome editing. Journal of Bioethical Inquiry, 21(1), 15-18.
