Cloning and the preservation of family integrity.

Cloning turns on its head our view of reproduction. Instead of creating a new person by mixing the genetic material of two different parents, cloning permits the creation of a new person with the genetic material of just one parent.' Because of this reconfiguration of reproduction, many scholars and other members of the public oppose the cloning of humans. What I will argue is that this reconfiguration is in fact one of the most compelling reasons to permit cloning. Cloning not only turns on its head the way people can reproduce, it also turns on its head one of the chief objections to other artificial methods of reproduction. Specifically, cloning very directly addresses the concern that, when an infertile couple turns to artificial insemination, egg donation or surrogate motherhood, the couple must bring a third party into their procreative relationship. For some commentators, this is sufficient reason to condemn artificial methods of reproduction. They see serious harm to the marital relationship if its sanctity is violated by the inclusion of other persons.' Even if one would not reject artificial methods of reproduction just because of their implications for marital and procreative relationships, the role of other persons raises important concerns. Sometimes, the other people want to stay involved in the lives of their genetic children, and the couple does not want the involvement. In all cases of artificial reproduction with another