Why Commercial Surrogate Motherhood Unethically Commodities Women and Children - Assignment Example

Human Dignity Is a Critical Factor Name Institution Human Dignity Is a Critical Factor From the definitive point of view, human dignity can be understood as the individual’s sense of self-worth and self-respect, psychological and physical integrity as well as empowerment. However, a review of several cases indicates that this aspect is a critical factor as different people understand or perceive it in different ways basing on different facts. The ultimate comprehension can be deduced through the ultimate response towards the following questions. 1. What understanding of the concept of human dignity appears to be at work in each perspective? Perspective 1: From the case study “human dignity and commercial surrogacy”, Elizabeth Anderson display the aspect of human dignity in a more critical way that takes the market practice into the sense of ethical consideration. She argues that market norms should not be parenthood norms as seen in the case of contract pregnancy. However, she puts forth that commercial surrogacy should absolutely be viewed as a commercial activity that entails child selling (Anderson 2000, p. 22). It additionally involves selling the parental rights that sacrifices the human dignity that covers the best interests of child. Given the fact that contact pregnancy is a free will undertaking of the surrogate mothers but in the process, the undertaking alienates the mothers’ autonomy hence deteriorating her dignity through the decision made of selling the parental obligations. Commercial surrogacy contacts makes an awful attempt of selling the child’s best interest and further treats the mother as a hired incubator. The author feels like the contracts should carry no sense under the constitutional law. With Anderson’s case in mind, the description falls under the second quadrant that states the subjectivity of the human thoughts, memories, state of mind and sensation seen in the devaluation of the dignity of human life through commercial surrogacy. The aspect supports the ultimate treatment of children as products for exchange. Commercial surrogacy undermines the dignity of the surrogate mothers by reducing the worthiness of the reproductive capacity. The commodification of the mother’s love to their children significantly reduces the sense of self-worth and self-respect. The Anderson’s case has a match on the stated quadrant since it is evident that both cases show the tragic impact of undermining the human dignity that covers significant ideas and concept of self-worthiness. Perspective 2: Based on “human dignity and commercial surrogacy”, Amrita Pande’s takes into consideration an ethnographic study on commercial surrogacy, which shifts the perception of the paid surrogates in developing countries. The case study carried out in Gujarat, India reveals the stigmatization experienced by surrogates within various communities. In India, commercial surrogacy is perceived as dirty and morally compared to baby selling and prostitution. However, extended studies by Pande indicates counter narratives on baby trading and sex work as well as downplaying the ultimate decision of surrogacy among women. Pande still believes that despite performing surrogacy, surrogates can restore their dignity (Pande 2010, p. 301). Furthermore, the response from other members may largely contribute towards the impact on an individual’s self-esteem. In this case, it is evident human beings have a sense of self-respect and anything directed towards undermining this aspect detrimentally affects the human dignity. This means that the aspect of human dignity can be built or brought down depending on how the involved parties handle this aspect at personal level. With the review of Pande’s case, it can be noted that the description takes the third quadrant, the inter-subjectivity of the shared values, relationships and cultural backgrounds such as India, which suggests that commercial surrogacy is the most harmful to the ones having low self-image (In Lagon & In Arend 2014, p. 32). The probable response lies behind the resilience of the individuals who are vulnerable. However, it is recommendable that such individuals should consider responding to such cases like surrogacy with the primary intension of building the sense of self-worth. Pande’s case falls in this category given the fact that surrogacy may eventually build ones reputation if taken positively, or tarnish someone’s name if perceived negatively. This is a continuum aspect that takes one side if one condition is chosen. 2. What are the social attitudes, norms, or circumstances that may have influenced each perspective? To what extent do these social attitudes, norms, or circumstances imp act on the understanding of human dignity in each perspective? Perspective 1: The recap of this perspective narrows down to commercial surrogacy and child trade that eliminates the sense of responsibility among surrogate mothers. The significant attitude addressed in the perspective, therefore, revolves around the idea of the sense of responsibility. Under commercial surrogacy, surrogate mothers end up selling their children, through contract pregnancy, as well as sell their parental rights. In one way surrogate mothers are assuming the sense of responsibility in taking care of their own children. Their acceptance of money in exchange of their children displays their selfishness and the spirit of self-centeredness. Under social norms, immorality of the highest order is displayed in this practice and the society would wish to stop the practice with immediate effect. It is a disgrace to the community and at the same time, immoral to ruin the future of the society by selling children (Goldstein 1974, p. 683). Children are seen as the future prevalence of the society and their elimination means deterring the existence of the society. Looking at the attitude of the sense of responsibility and the social norm of immorality, it is evident that the two aspects highly impact on the ultimate understating of human dignity. The sense of responsibility shows an obligation of taking care of something that is right before the eyes of the society and this builds ones reputation. In addition, the sense of responsibility builds the respect in oneself as well as brings a strong attachment between an individual’s personality and the societal requirements. Immorality, on the other hand, indicates disrespectfulness of the societal norms. This means losing human dignity as a result of hopelessness and disgrace. Perspective 2: In this perspective, a recap settles on the aspect of baby trading and prostitution that may end up motivating ones spirit or bringing down one’s self-esteem. The attitude behind this perspective of cheerfulness or happiness that can either be encouraged in a negative or positive way. With baby trading and surrogacy, a message taken positively will eventually restore an individual’s self-esteem, dignity and may result to physical emotional expressions such as the one seen by laughing, smiling or any other relevant aspect. The negative side may happen when ones moods are jeered. In this case, one may appear frustrated; less motivated and will always feel left out of the rest. The social norm behind the perspective revolves around the idea of not violating ones privacy or confidential aspects since there exposure may negatively affect individual’s feelings or undermines someone’s reputation (Bloustein 1964, p. 962). This means that individuals should be their brother’s keeper and should seek avenues that may psyche one’s self-esteem. The attitude of cheerfulness and the social norm of respecting ones privacy are strong aspects that substantially influence the entire comprehension of human dignity. Cheerfulness is an aspect that boosts self-appreciation hence motivating the self-esteem. This means that one stands high chances increasing self-worthiness through self-acceptance. On the other the norm of respecting ones privacy enhances the ultimate take of encouraging ones strength and looking for appropriate ways of making corrections. This ensures societal acceptance of an individual and brings in the sense of being the best among all. Through such means, one can identify self-worthiness and will seek for all avenues through which the worthiness can be maintained or enhanced. 3. How does each perspective justify particular actions or choices with reference to human dignity? In the first case, the perspective strongly blames parents, mothers, to take the responsibility of taking care of children. It strongly condemns the aspect of immorality and brands as the main source of shame hence compromises human dignity. It is evident that the first case explains human dignity through the ultimate critique of the negative actions that gun down self-worth and self-respect. It therefore assembles the most violated social norms and negated attitudes in reaching the best understanding of what is meant by human dignity. The second perspective, however, weighs grounds at which human dignity can be enhanced with less consideration of how bad the situation is. Looking at the second perspective, it is evident that the author takes a rational view of commercial surrogacy and at the same time, playing defensive of the immoral case displayed by surrogates. The implication settles on enhancing self-esteem and self-worth under critical conditions that may deserve punishment from the society. It therefore takes the positive side that can build ones reputation rather than making the situation look even worse. 4. In this unit, we have considered human dignity and the human person as multidimensional. If you consider in isolation the argument of each perspective in turn, what aspects of human dignity could be jeopardized by any actions arising from those perspectives? In the preliminary perspective, it was indicated that commercial surrogacy should not be constitutionalized and human dignity can only be empowered by taking the right actions, considering positive attitude as well as observing the societal norms and values. However, violation of social norms such as immorality as well as negating attitudes such frustration may detrimentally lead to low self-esteem. Furthermore, consideration philosophy and scholarly standards may bring the reasonable grounds, which may end up compromising the acceptable conclusions made the action to take. In normal cases, philosophy will bring a debatable platform that may lead to deviation from the primary intent of achieving human dignity. Any decision made on philosophical ground may assume human dignity under unreliable grounds that compromise the societal requirements and acceptable norms (Macklin 2003, p. 1419). This may end up jeopardizing the initial state of the argument and the essence of the perspective. The second perspective, however, is quite transitional in that the situation needs to be weighed and the action taken should significantly favor boosting ones self-esteem. Applying rules and law, under the second perspective may further jeopardize the course of action. This means that the perspective should not deploy any principles or rules in enhancing human dignity through supporting self-worthiness, self-respect and reputation. In this context, unrestricted atmosphere should be given to people to make up for their mistakes and commence on supporting their self-worthiness and self-respect addressed under human dignity (Warnath 1975, p. 425). Human dignity is a critical factor since it is a transitional case that can operate from either criticized platforms. Bibliography Anderson, E. S. 2000. Why Commercial Surrogate Motherhood Unethically Commodities Women and Children: Reply to McLachlan and Swales. Health Care Analysis, 8(1): p. 19-26. Bloustein, E. J. (1964). Privacy as an aspect of human dignity: An answer to Dean Prosser. NYUL Rev., 39, 962. Goldstein, J. (1974). For Harold Lasswell: Some Reflections on Human Dignity, Entrapment, Informed Consent, and the Plea Bargain. Yale LJ, 84, 683. In Lagon, M. P., & In Arend, A. C. (2014). Human dignity and the future of global institutions. Macklin, R. (2003). Dignity is a useless concept: it means no more than respect for persons or their autonomy. BMJ: British Medical Journal, 327(7429), 1419. Pande, A. 2010. At Least I Am Not Sleeping with Anyone’: Resisting the Stigma of Commercial Surrogacy in India. Feminist Studies 36(2): p. 292-312. Warnath, C. F. (1975). Vocational theories: Direction to nowhere. The Personnel and Guidance Journal, 53(6), 422-428. Read More