The deeper implications of gay marriage and assisted reproductive technologies (ARTs) are explored in The Brave New World of Same-Sex Marriage by Michael Hanby
To accept same-sex unions as ‘marriage’ is thus to commit officially to the proposition that there is no meaningful difference between a married man and woman conceiving a child naturally, two women conceiving a child with the aid of donor semen and IVF, or two men employing a surrogate to have a child together, though in the latter cases only one of the legally recognized parents can (presently) contribute to the child’s hereditary endowment and hope for a family resemblance. By recognizing same-sex ‘marriages’ the state also determines once and for all that ARTs are not merely a remedy for infertility but a normative form of reproduction equivalent to natural procreation, and indeed it has been suggested in some cases that ARTs are an improvement upon nature. Yet if this is true, it follows that no great weight attaches to natural motherhood and fatherhood and that being born to a father and mother is inessential to what it means to be human, or even to the meaning of childhood and family. These are not fundamentally ‘natural’ phenomena integral to human identity and social welfare but mere accidents of biology overlaid with social conventions that can be replaced by ‘functionally equivalent’ roles without loss.Posted by Jill Fallon at February 24, 2014 1:16 PM | Permalink
Underlying the technological conquest of human biology, whether in its gay or feminist form, is a dualism which bi-furcates the person into a meaningless mechanical body made of malleable ‘stuff’ and the affective or technological will that presides over it. The person as an integrated whole falls through the chasm. This is the foundation of the now orthodox distinction between ‘sex’ which is ‘merely biological’ and ‘gender’ which is socially constructed, as well as the increasingly pervasive (and relentlessly promoted) idea that freedom means our self-creation of both. Technological dominance over procreation imposes this bi-furcated anthropology upon parents and children alike, and codifying it implicitly makes this anthropology the law of the land.
The technological dominance of procreation asserts, contrary to the child’s true nature and to his parents’ unquestionable love for him, that a child is essentially a product of human making, an assemblage of parts outside of parts that are the parts of no real whole, whose meaning and purpose, as with all artifacts, reside not in itself but in the designs of its maker.
Huxley…and C.S. … saw that the plastic body emptied of its dignity through eugenics had as its necessary counterpart the plastic soul deprived of its human inheritance and emptied of its capacity for truly human thoughts, feeling, and experiences. This process too, which is even harder to see than it is to understand, is already well underway.
A culture that accepts such deep violence at the origins of life will have every incentive not to think about the profound questions of human existence that for so long animated Western culture—they cut too close to the heart—and so education, even now scarcely distinguishable from ignorance, will largely consist in learning not to ask them.