Fertil Steril. 1990 Jun;53(6 Suppl 2):1S-104S.
In September 1986, The American Fertility Society issued a report, Ethical Considerations of the New Reproductive Technologies, setting forth the then-held ethical position of the Society on the various new reproductive technologies. In 1987, the Congregation for the Doctrine of the Faith issued the Instruction on the Respect for Human Life and Its Origin and on the Dignity of Procreation. While both documents state that very similar moral criteria were used to derive ethical positions with respect to various reproductive procedures, the conclusions as to the ethical acceptability of the various procedures differ sharply in the two documents. The question can be raised about the procedure used by the Congregation of the Faith to derive its conclusions from the stated premises. Thus, while stating that "the individual integrally and adequately considered" is to be the basis of the moral judgment, the fact is that most conclusions are based on and referenced to past Catholic statements. While the difference in conclusion from similar premises may be troubling to society, it can be especially paralyzing to four groups: (1) those who face problems that might be solved by one or another of the new reproductive technologies; (2) those who are involved in applying them; (3) those who are responsible for institutional policies where such techniques may be applied; and (4) those who are in a position to influence public policy in a legislative or regulatory way. Because of the conflicting conclusions of the two documents, the present Ethics Committee (1986-87) of The American Fertility Society was convened and considered these guidelines in the light of the Instruction. For reasons set forth previously, the Committee reaffirmed the finding of the 1985-86 Committee that basic in vitro fertilization with homologous gametes is ethically acceptable. The Committee reaffirmed the finding that the use of heterologous gametes is also ethically acceptable, provided that various precautions and guidelines are observed, as outlined in its previous report. The Committee recognized and re-evaluated the long-debated and very complex issue of the moral status of the gamete, zygote, pre-embryo, embryo, and fetus. The reasons for believing that progressive degrees of respect are due with progressive development were set forth here and in the previous document. The Committee reaffirmed the position that experimentation on the pre-embryo in conformity with the policies and guidelines, as previously expressed, can be ethically justifiable and, indeed, necessary, if the human condition is to be improved.(ABSTRACT TRUNCATED AT 400 WORDS)
1986年9月，美国生育协会发布了一份报告《新生殖技术的伦理考量》，阐述了该协会当时对各种新生殖技术所持的伦理立场。1987年，信仰教义部发布了《关于尊重人类生命及其起源和生育尊严的指示》。虽然两份文件都指出，在推导关于各种生殖程序的伦理立场时使用了非常相似的道德标准，但两份文件中关于各种程序伦理可接受性的结论却大相径庭。人们可以对信仰教义部从既定前提得出其结论所采用的程序提出质疑。因此，虽然声明“完整且充分考虑的个体”应作为道德判断的基础，但事实上，大多数结论都是基于并参考了天主教过去的声明。虽然从相似前提得出的结论差异可能令社会感到困扰，但它对四类群体可能尤其具有麻痹作用：（1）那些面临可能通过某种新生殖技术解决的问题的人；（2）那些参与应用这些技术的人；（3）那些负责可能应用此类技术的机构政策的人；（4）那些能够以立法或监管方式影响公共政策的人。由于两份文件的结论相互冲突，美国生育协会现任伦理委员会（1986 - 1987年）召开会议，并根据《指示》审议了这些指导方针。出于先前阐述的原因，委员会重申了1985 - 1986年委员会的结论，即使用同源配子进行基本的体外受精在伦理上是可接受的。委员会重申了这一结论，即使用异源配子在伦理上也是可接受的，前提是要遵守其先前报告中概述的各种预防措施和指导方针。委员会认识并重新评估了关于配子、合子、前胚胎、胚胎和胎儿道德地位这一长期争论且非常复杂的问题。在这里以及先前的文件中阐述了随着发育进程应给予不同程度尊重的理由。委员会重申了这样的立场，即按照先前表达的政策和指导方针，对前胚胎进行实验在伦理上是合理的，而且，如果要改善人类状况，实际上是必要的。（摘要截取自400字）
