Philosophy department and the Center for Bioethics, Health & Society, Wake Forest University, Winston-Salem, NC, United States
J Med Ethics. 2020 Aug;46(8):554-556. doi: 10.1136/medethics-2019-105845. Epub 2019 Oct 29.
Recently, I argued that human subjects in artificial wombs (AWs) 'share the same moral status as newborns' and so, deserve the same treatment and protections as newborns. This thesis rests on two claims: (A) subjects of partial ectogenesis-those that develop in utero for at time before being transferred to AWs-are newborns and (B) subjects of complete ectogenesis-those who develop in AWs entirely-share the same moral status as newborns. In response, Elizabeth Chloe Romanis argued that the subject in an AW is 'a unique human entity…rather than a fetus or a newborn'. She provides four lines of response to my essay. First, she argues that I have 'misconstrued' what birth is. Once we correct that error, it becomes clear that subjects of partial ectogenesis have not been born. Second, she argues that my claims imply that non-implanted embryos (existing in vivo) 'would also be "born"'. But that is absurd. Third, she claims I fail to 'meaningfully respond' to distinctions she draws between subjects of ectogenesis and neonates. Finally, she criticises my essay for focusing on subjects of AWs rather than focusing on pregnant persons (who should be at the 'centre' of debates over AWs). I respond to each of these charges. In doing so, I reaffirm that (contra Romanis) some subjects of ectogenesis are newborns and all subjects of ectogenesis-even those that have not been born-share the same moral status as newborns.
最近，我提出，在人工子宫（AW）中的人类主体“与新生儿具有相同的道德地位”，因此应得到与新生儿相同的待遇和保护。这一论点基于两个主张：（A）部分外生的主体——那些在转移到 AW 之前在子宫内发育一段时间的主体——是新生儿；（B）完全外生的主体——那些完全在 AW 中发育的主体——与新生儿具有相同的道德地位。对此，伊丽莎白·克洛伊·罗曼尼斯（Elizabeth Chloe Romanis）认为，AW 中的主体是“一个独特的人类实体……而不是胎儿或新生儿”。她对我的文章提出了四条回应。首先，她认为我“误解”了什么是出生。一旦我们纠正了这个错误，就很明显，部分外生的主体还没有出生。其次，她认为我的主张意味着未植入的胚胎（存在于体内）“也会‘出生’”。但这太荒谬了。第三，她声称我未能“有意义地回应”她在外生主体和新生儿之间做出的区分。最后，她批评我的文章过于关注 AW 中的主体，而不是关注孕妇（她们应该是 AW 争论的“中心”）。我对这些指责一一做出了回应。在这样做的过程中，我重申了（与罗曼尼斯相反）一些外生主体是新生儿，并且所有外生主体——即使那些尚未出生的主体——都与新生儿具有相同的道德地位。
