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we expressly excluded artificial insemination in marriage." Similarly, any child conceived in this manner is potentially treated as an object or a "project to be realized," rather than as a gift arising from their shared bodily intimacy and one-flesh union.īack in 1949, a prescient Pope Pius XII already recognized some of these moral concerns when he wrote: "To reduce the common life of a husband and wife and the conjugal act to a mere organic function for the transmission of seed would be but to convert the domestic hearth, the family sanctuary, into a biological laboratory. She ends up being treated or treating herself as an "object" for the pursuit of ulterior ends.Ī man also violates his sexuality, as his involvement becomes reduced to "producing a sample," usually by masturbation, which technicians then use in order to impregnate his wife or another woman. These actions fail to respect the most personal and intimate aspects of a woman's relational femininity and her sexuality. Both forms of artificial insemination raise significant moral concerns.īringing about a pregnancy by introducing a cannula through the reproductive tract of a woman and injecting sperm into her body raises concerns about reducing her to a kind of conduit for the purposes of obtaining a child. Artificial insemination can be either homologous (using sperm from a woman's husband) or heterologous (using sperm from a man she is not married to).