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Laporan Ebl Case Ii
Laporan Ebl Case Ii
Laporan Ebl Case Ii
AND EBL
COMPAILED BY
MEDICAL FACULTY
BOSOWA UNIVERSITY
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PREFACE
Praise our thanks to God Almighty for His blessings and grace, so that we
can finish this report with our best. In this report, we have attempted to describe as
much as possible all things related to learning about the scenario 3 in EBL.
It will be very, we realize in the results of this report, there are still many
shortcomings of course this report is still far from perfect. Therefore, we expect
readers to tolerate and provide constructive criticism and suggestions for the
realization of a better report in the future.
Authors
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TABLE OF CONTENTS
PREFACE ....................................................................................................... ii
BAB II : DISCUSSION.................................................................................. 2
REFERENCES ............................................................................................... 15
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BAB I
SCENARIO
1
BAB II
DISCUSSION
2. Bioethics
Bioethics can be understood in a broader or narrower way. Following the
broader construal, bioethics includes not only philosophical study of the ethics
of medicine, but also such areas as medical law, medical anthropology,
medical sociology, health politics, health economics and even some areas of
medicine itself. On the narrower construal, bioethics, although it may draw on
these other disciplines, is itself only an area of philosophical inquiry. More
specifically, bioethics is one branch of practical (or applied) ethics, which is
one branch of ethics, which in turn is one branch of philosophy.
The broader view of bioethics fosters some unfortunate mistakes that
many are already prone to make. For example, taking medical law to be part
of bioethics encourages the common confusion between law and ethics, terms
that are neither synonymous nor coextensive. Viewing such areas as medical
anthropology or medical sociology as part of bioethics encourages the mistake
of confusing descriptions with prescriptions. Social scientific study of (the
ethics of) medicine is aimed at describing what is the case. For example,
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anthropologists tell us what a particular culture's ethical view of some medical
practice is. This is not to deny that anthropologists, lawyers, psychologists, or
economists engage in complicated ways of reasoning. It is to say that they
reason and argue about the way things are—what some culture thinks, or what
the law is, for example. By contrast, practical ethics involves advancing and
examining arguments about what ought, morally, to be done and not done—
about what is (actually, rather than merely thought to be) right and wrong.
Rights are part of ethics, but they are not all there is to ethics. Thus, those
doing ethics or bioethics can and do employ whatever moral concepts are
relevant to some issue. It is hard to see, therefore, why advocates of the human
rights approach think that their approach can either replace bioethics or be
superior to it. One suggestion could be that the human rights approach to
ethical problems in health and health care is an activist approach. It aims at
bringing about positive change. Bioethics is too much of an academic exercise
and too little a mechanism for social change (7)
3. DNA Technology
DNA technology is the study and manipulation of genetic material for a
wide variety of purposes and products. A major component of DNA
technology is cloning, which is the process of making multiple, identical
copies of a gene. Cloning may bring to mind interesting sci-fi movies, but
cloning also gives us resistant plants, vaccines, heart attack treatments and
even entirely new organisms. DNA technology has also had a major impact on
the pharmaceutical industry, agriculture, disease therapy and even crime scene
investigations.
DNA technology has revolutionized modern science. Deoxyribonucleic
acid (DNA), or an organism's genetic material—inherited from one generation
to the next—holds many clues that have unlocked some of the mysteries
behind human behavior, disease, evolution, and aging. As technological
advances lead to a better understanding of DNA, new DNA-based
technologies will emerge. Recent advances in DNA technology including
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cloning, PCR, recombinant DNA technology, DNA fingerprinting, gene
therapy, DNA microarray technology, and DNA profiling have already begun
to shape medicine, forensic sciences, environmental sciences, and national
security. Gene cloning or recombinant DNA is a technology used to isolate
certain DNA sequences from an organism or cell to be reproduced in different
organisms or cells. The use of recombinant DNA technology has become
commonplace as new products from genetically altered plants, animals, and
microbes have become available for human use. In 1997, Dolly made
headlines as the first successfully cloned large mammal (sheep)(8).
4. Cloning
In general, cloning is an asexual creation of a cell or organism which is
genetically identical to its ancestor. Actually, cloning of unicellular and
multicellular organisms has been going on in the natural world for thousands
of years.(4)
5. Scientist
People the expert or his knowledge of a science or person who are engaged
in science.(9)
6. Social Observers
Observer" means any system that receives information from an object. So
it can be concluded that social observers are someone who sees things
according to a social or community viewpoint. (5)
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2.3 Problem Analysis
1. How about history of cloning ?
a. 1885 - First-ever demonstration of artificial embryo twinning
Sea urchin - Hans Adolf Eduard Driesch
The sea urchin is a relatively simple organism that is useful for
studying development. Dreisch showed that by merely shaking two-celled
sea urchin embryos, it was possible to separate the cells. Once separated,
each cell grew into a complete sea urchin.
This experiment showed that each cell in the early embryo has its own
complete set of genetic instructions and can grow into a full organism.
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adaptation with the recipient individual who is the donor of the stem
cells,
o Helping to control population regarding shortages of male or
female sex due to incidents such as war and earthquake, and
o Helping to reduce sorrows and pains of people suffering from the
death and absence of their loved ones by cloning them
Because this technology is new and its outcome is not public and
common yet, the damages and losses are sometimes resulted as
internal damages by nature of the operation and the process of cloning.
Sometimes, there are external damages imposed on the cloned society
or individual after the cloning operation. Internal damages may be:
o The cloned living organism may encounter genetic problems and
complications in long term,
o The more the cloned people are in the society, the more their
extinction probability will be; because there are about one million four
hundred thousand nucleotides in the body of every human and this
remarkable variety is the origin of human generation survival; while
the decrease in the genetic variety of individuals in a society, which is
the result of cloning– highly increase the probability of their death by a
special virus or a pathogen,
o 99% of attempts to clone human may result in creation of
monsters,
o Biological disorders such as cancer,
o Premature aging: Dolly, the sheep, aged soon after cloning and the
cloned baby will age at birth; because if the genetic donor is fifty-year-
old, the new born will be a fifty-year-old one, thus, it will be suffering
from premature aging like Dolly.
External damages can be:
o Belief damages,
o Human moral damages,
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o Cloning propounds a way to stop family establishment and
perseverance against the related difficulties and it leads to satisfying
sexual instinct and contenting oneself with cloning to have a child,
o Cloning is against divine nature. The nature of human and other
living things is based on marriage tradition and the Holy Quran
frequently emphasized on the creation of human based on the marriage
tradition, but cloning is independent of either one of the couples.
Besides, marriage has advantages and useful effects such as comfort,
friendship, kindness and love in addition to reproduction and
propagation of generation and such emotions ruins in cloning
o Cloning can result into harmful side effects for the individual like
other unnatural methods in medicine. The use of powder milk for
breast milk, Caesarian operation for natural delivery, etc. has brought a
lot of problems for the individuals and they are not recommended
unless required. Cloning will have the same side effects and problems
and because there is not a necessity for its operation, and bearing such
health and social damages are not scientifically justifiable. A healthy
body can affect mental health as proper nutrition does on physical
health too. Therefore, regarding children nutrition, it can indirectly be
useful to improve mental and spiritual health. It is very important to
consider breast feeding for children because breast milk has lots of
antibodies and it is easily digested by the newborn increasing the
chance of her or his survival. In the verse 233 of Baqarah, Holy Quran,
it is stated: mothers should feed their children two years.
o Development of cloning and existence of the cloned people in the
society can lead to complications arising from the failure to recognize
and distinguish; such as failure to recognize students, distinguish
criminal from innocent, or recognize wife and husband among similar
people and it is obvious that such complications result in anarchy and
legal difficulties, and.(3)
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4. How the cloning technology viewed from different points?
As the cloning method brings so much change in civilization, society keep
on arguing is it wise to continue or no the method especially human
cloning. Social observers themselves, including religion, law, ethics, and
sociological agree that human cloning brings bad influence in social life.
On the religion side, based on the Decision of the National Fatwa
Assembly VI of the Majelis Ulama Indonesia (number: 3 / MUNAS VI /
MUI / 2000) about cloning of the national deliberation VI of the clerical
councils held on 23-27 Rabi-Al-Thani 1421 H / 25-29 July 2000 M,
stipulates that cloning against humans in any way possible that results in
the multiplication of human law is haram.
In its consideration, cloning of human beings can cause mafsadat (negative
impact) which are:
Resulting loss of many children's rights and the neglect of a number of
laws arising from nasab
The institution of marriage which has been approved as a legitimate
hereditary medium is no longer necessary, since the reproduction process
can be performed without sexual intercourse.
A family institution (built through marriage) will be destroyed, and in
addition there will also be moral destruction, culture, law and other Islamic
shariah
There will be no more mutual love and mutual need between men and
women
Loss of maqashid shari'ah from marriage, both maqashid awwaliyah
(primary) and maqashid tabi'ah (secondary).
As for which became the references of the MUI decision related to the
haram of human cloning are
QS Al-Jatsiyah (45):13
QS Al-Isra (17):70
QS Al-Ra’d (13):16
QS Al-Mu’minun (23):12-14
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Meanwhile, on the law side, the declaration of the 23rd IDI conference in
1997 in Padang has issued a statement one of which is refusing to do
cloning in humans. Because, cloning in humans is an effort that reflects
the degeneration and dignity of human beings to the level of bacteria,
which then will produce humans who have no father and mother or
genetic, which will further damage the system of legal and society.
Since the IDI declaration until now there seems to be no signs to
comprehensively regulate the problem of human cloning in Indonesia. IDI
insistence that prohibits human cloning should be immediately responded
by those who has the authority to make the law, namely the executive and
legislative to prepare the law used as a binding guidance in science and its
application in the field of technology. But, as IDI refuses to clone humans
then that is the way it works.
On the ethic side, consider the relationship between ethical positions on
the moral status (or dignity) of the cloned embryo. The cloned embryo
could be considered to have full, no, or limited moral status. The full status
position would grant the embryo the same level of moral duties as the
other people but with conditions. The no status position would grant the
embryo no more status or dignity than other people’s hair or nails. The
limited status position would grant the embryo a fixed or gradualist level
of intrinsic moral value between these two extremes. In sum, as this could
happen, cloned human will get no advantages in society which makes ethic
does not agree with the cloning of human.
From a sociological point of view, human cloning is feared to threaten the
social order that humankind has built since its existence on earth. If this
technology had "plagued" scientists, it is inconceivable how many cloned
human beings would govern all dimensions of life. There is no concrete
guarantee from cloning experts who claim that cloned humans will still
have civilization as any other normal human being. It could be that cloned
humans who are engineered to be superpower soldiers have no civilization
at all because they are ordered only to kill and subdue their opponents. So
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are those who are cloned to become nuclear experts and atomic physics.
They will compete to produce weapons of mass destruction that are always
ready to destroy the joints of human civilization. If this happens, indirect
cloning technology also has a negative impact on social institutions and
social interaction that has been believed to be the basis of harmony and
peace among human beings.
On the other side, whereas bioethics side as one of the new branches of
“applied normative ethics” is a new field of research which reviews and
analyzes challenges caused by using innovations and technologies in
bioscience and biomedicine, and also regulates the does and does not in
this area in the interdisciplinary space systematically. Considering
bioethics in cloning, it refers to different ethical issues especially from
religious and secular points of views even human therapeutic and
reproductive cloning are not presented commercially, but animals are
currently cloned and the technique is used in livestock production. In
therapeutic cloning, generate tissue generation takes place to treat patients
who cannot obtain transplants, resulting to avoidance of the need for
immunosuppressive drugs, and to stave off aging effects. In reproductive
cloning, parents who cannot procreate are advised to have access to the
cloning technology.
The protest against therapeutic cloning is just on the use of embyronic
stem cells, which is related to the abortion debate. Regarding reproductive
cloning, there are concerns that cloning is not yet highly developed to
confirm the safety of the technology, and could be prone to abuse and
concerns about how cloned individuals could integrate with the society. In
2015, about 70 countries declared banning of human cloning. Considering
human cloning, it is believed that the only type of cloning that may
eliminate these harmful effects can be therapeutic cloning. In other words,
the principle of elimination of harm states that the researches on cloning
should not harm other humans and or cloned individual. Although cloning
may have advantages to human generation such as prevention from genetic
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disorders and diseases, it may also result in reproduction of humans with
specific capabilities and cause the abuse of the cloned individuals by
others and its producers as tools. In this way, the cloned individual may
suffer from unwanted harms while he basically plays no roles in accepting
or refusing the harms.
Therefore, the cloning is forbidden to reproduce and replicate a large
group of the cloned humans for the purposes of war or in peace time, such
as: hard and overwhelming works, reproduction of useful humans for the
society such as the genius of science, politics, and military, and to
reproduce children of desired genotypes, and to replace newly-dead
spouse, children or relative. In such cloning, humanity of the reproduced
humans is not the purpose, but the developing of the society and the
meeting of demands of other humans. It seems that the cloning to
reproduce a child for infertile couple and the therapeutic cloning
(providing that the beginning of humanity and human dignity is not
considered from the time of fertilization and conception) to reproduce
transplanted organs, is authorized because humanity is not a mere means.
Meanwhile, on the scientist point of view, the advancement of technology
in the field of science in this case, cloning, is the greatest achievement. As
for humans cloning, according to scientists is the most powerful and
advanced way to learn more deeply about man without having to sacrifice
other native people. In the presence of human cloning, there will be no
bodies that are not buried properly or even buried altogether because they
are used as cadavers. Human cloning is also one way to research and learn
more about the diseases that until now there is no cure found yet(6).
BAB IV
ADVICE
There are still many ways to advance the quality of future generations,
not only by cloning. for example by improving the quality of education and
supporting the self-development of the young generation
.
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REFERENCES
1. Brock, Dan W. 2012. “Cloning human beings: The science and application of
cloning”Wali songo. “Kloning pada manusia”.
http://eprints.walisongo.ac.id/3721/4/102111056_Bab3.pdf (diakses tanggal 1
januari 2018)
2. Risalahwati, Desy Sukma. 2015. “KLONING MANUSIA DAN TINJAUAN
FILSAFAT”https://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=we
b&cd=2&cad=rja&uact=8&ved=0ahUKEwiwiO-
6sMXYAhUS148KHUF0CzAQFggxMAE&url=http%3A%2F%2Fs2biologi.f
kip.unmul.ac.id%2Fdownload%2Fdownload.php%3Ffile%3D2729188660Des
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tanggal 1 januari 2018)
3. Wangkol dan Kristianto. 2017. “KLONING MANFAAT VERSUS
MASALAH” (diakses tanggal 1 januari 2018)
4. Universitas Islam Negri Maulana Malik Ibrahim. 2017. “Tinjauan pustaka
perilaku social” http://etheses.uin-malang.ac.id/1219/6/11410041_Bab_2.pdf
(diakses tanggal 1 januari 2018)
5. Jackson, Percy Ajis. 2011. “Pandangan Agama, Medis Dan Hukum Kloning
Terapeutik” http://paj89.blogspot.co.id/2014/12/pandangan-agama-medis-dan-
hukum-kloning.html (diakses tanggal 1 januari 2018)
6. Nabavizadeh, Seyedeh Leila; and colleagues. 2016. “Cloning: A review on
Bioethics Legal, Jurisprudence, and Regenerative issues in Iran” (diakses
tanggal 1 januari 2018)
7. Benatar, D. 2008. “Bioethics and health and human rights : critical view”
(diakses tanggal 1 januari 2018)
8. Cobb, Bryan. 2010. “DNA Technology”.
https://science.jrank.org/pages/2134/DNA-technology.html
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9. Genetic science learning center. “The history of cloning”.
http://learn.genetics.utah.edu/content/cloning/clonezone/ (diakses tanggal
1 januari 2018)
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