**5. Assisted reproduction techniques and ethics**

Thanks to advances in medical technology, people have had the opportunity to change this evil fate. As well as having evil in every good, the ART has brought religious, legal, and ethical problems together. The main opposition line against the ART is representative of religious traditions. The belief and acceptance system, which takes an important place in the formation of social consensus, derives from religious traditions [43].

Concentration of theologians and religious thinkers on the ethical and scientific aspects of assisted reproductive technology can be evaluated in four overlapping periods. The first period covers the mid-1960s. The initial debate is the defense of genetics and biologists who consider clearing the gene pool from defective genes through selected genotypes based on reproductive control, alternative ART, and cloning [44, 45]. Protestant Josef Fletcher, who participated in the debate in this period, defended the increase of control over human autonomy and human reproduction. Paul Ramsey, a Protestant, also treats the ART as a "border" and regards it as a situation that must be chosen between humanity and creation at risk. Ramsey predicted three horizontal (human-human) and two vertical (human-god) boundaries in the ART and defined them as the point of passage.


Vertical boundaries are:


 person uses this right for contraception, he can also use it for the right to have children. The right to reproduction includes not only the "child" ownership of the person but also the physical and mental health of the child. If there is genetic disease that can be transmitted through the body, efforts to prevent this transmission are ethically and legally acceptable [29]. Adoptive adoption before the development of assisted reproduction technology appears to be a solution to the problem of infertile people, but it is inadequate especially in Muslim and Jewish societies when blood and nesseben prevalence is considered and can cause psychological problems in parents and children. In Anatolia, an attempt was made to find a solution in the form of adoption of nests in the family by taking the blood-bondage and the nesseben advantage of adoption. Adoption is the biological link that the ART can provide, and the lack of enthusiasm for having a child remains an undesirable option. In Islam, some schools ban men from adopting children, so that one can be regarded as someone other than his father [12].

 One of the problems brought by assisted reproductive technology is who is the real parent of the child. Unless the third-party genetic material is used, there is no confusion in the concepts of mother and father. For this reason, the use of genetic material by third parties in the implementation of the ART in religious traditions and in the laws of most countries is not tolerated [46]. Religious traditions have emphasized the family institution and the sanctity of love. The unity of love and the creative nature manifest itself in the birth of a baby. The care and growth of this child belongs to the blessed family institution. Any event that will shake the structure of the family will affect the development of the child's personality. Because ART will affect family morals and religious roles, the basic structure of the family will also be affected. The ART regulation in force in our country has only allowed married couples to serve this issue [47].

Some countries and regions have legally accepted sperm and oocyte donations. Artificial insemination donor "AID" is called artificial insemination applied with sperm supplied from sperm banks. In this case, the name of the donor is kept secret. With this technique, who will be the father of the child born after pregnancy? How much love can this child be able to adopt to his wife? If the spouses cannot agree and divorce, can the father-in-law reject the spouse? [8].

 When assisted reproductive technology is applied, it may be the mechanization of sexual intercourse. The couple may look at treatment as a method against performance inadequacy, rather than just medical intervention, which can lead to feelings of guilt, unconscious indictments, and serious ego trauma in the responsible person [4]. With the material from the third person, with the help of the ART, it is possible to marry two brothers who are unaware of each other, which creates great danger for the generations. Maternity is one of the main causes in a woman's life. Today, the definition of traditional motherhood, "giving birth to blood and bringing up children" has become debatable, and "bonding with love," genetic motherhood has the same prescription [6]. For many, life begins with the fertilization of the egg; no matter how early the embryo is a human offspring. Putting him in a fridge like an inanimate object, doing experiments on it, and eventually throwing it in a waste basket is neither moral nor faithful [41, 48].

Oxford scientist Prof. Dr. Warnaek reflected his worries: societies have some rules and boundaries about their lives and their treatment of their deaths, loyalty and respect, honor, and sexual life. These limits and rules may vary from community to community, as well as from time to time in the same community. However, if a society totally loses its own principles, this is the problem of morality for that society. For this reason, lawmakers, philosophers, and scholars limit new developments

#### *Oocyte Donation DOI: http://dx.doi.org/10.5772/intechopen.83033*

 [49]. Along with the development of in vitro fertilization techniques, problems such as the establishment of sperm banks, the beginning of sperm business, the surplus of frozen embryos, and rental motherhood have been accompanied. Companies selling egg cells, sperm-cell-trading companies, bring about results like desperately attempting to influence the gender of the fetus, big irregularities, children born disabled, or sexually ill. The most controversial issue arising from in vitro fertilization is the situation of fertilized egg. Collection of eggs occurs with oocyte pick-up (OPU) process. The chance of successful fertilization and cellular division is increasing statistically by taking more than one ovum and making more than one fertilization. With medical induction technique, more eggs are formed and several eggs are taken and fertilized. During the resetting procedure in practice, more than one fertilized egg is transferred to the offspring of the mother and this raises the risk of multiple pregnancies. Some problems arise during this process. Although the first problem requires a moral ground, this is the legal direction. The European Union is taking the protection of embryos in vitro through the 1997 Oviedo Convention on Human Rights. Accordingly, it is forbidden to produce human embryos for research purposes [52].

Contrary to organ donors, gamete donors are likely to survive when used for egg or sperm fertilization. It is not lawful to accept the right to use gamete cells as an acquired right as it is in fertilized human eggs. The donation of gametes used in fertilization from moral, religious, and social care should not be considered as an ordinary cell donation [53]. Religious views and beliefs constitute the moral foundations of society. The religious beliefs and beliefs of the community play an important role in the formation of social norms in almost all societies around the world. Social norms draw a basic philosophical framework of how life should be experienced. The fundamental resistance to the ART comes from religious men and thinkers. The reason is that assisted reproductive technology destroys ongoing social norms and assumptions [3, 9]. The tube was the ideal research material for embryo scientists in the refrigerator. Many dark spots of science have given birth to daylight. Thus, it is possible to examine the metabolism of the human embryo and to know which substances are useful and which substances are harmful [55]. Another fact that limits the ART is that individual benefit is the priority rather than social benefit. Preliminary screening of individual benefit is an effort to prevent genetic discrimination [46, 50, 51].

It is not possible to solve and clarify any complicated problems with animal experiments. Thalidomide, which is harmless in animals, was used in humans in the 1960s and caused the birth of thousands of people without sleeves [51]. Although the embryo is not legally regarded as a full personality, it must be treated with reverence. An inanimate object should be treated like a human fetus, not as a piece of furniture. Otherwise, this may slowly lead people to newborns, comatose patients, change their attitudes toward the elderly, and lose their respect. The embryo is mistaken to look like a complete human being. Moreover, it should not be forgotten that researches on embryos will make a great contribution to humanity. In this sense, it is not possible to give up. As technologists progress, customs do not always stay in the same place. Their change is also awaited [43]. This slogan "to play God" is most often and often expressed in the critique of medical developments. The concerns expressed with this slogan are very diverse. It is thought that people should not investigate the mysteries of life. The scientific explanations of these mysteries are: it can lead to the creation of a theology of thought that includes mysteries unexplainable in humans only by the concept of "God filling in the gaps" which is explained by the dogmas of religion [54].

Diseases related to sex can be prevented by performing gender determination in embryos, and the formation of mongol babies can be prevented by performing

#### *Infertility, Assisted Reproductive Technologies and Hormone Assays*

chromosome examination. Improvement of metabolism has been detected at the growth phase of the embryo by reduction of the material called pyruvate. With the same experience, the penetrating ability of the sperm was multiplied and it is now possible to fertilize oligospermia cases with less than 2 million sperms in cm3 [46]. The embryos used in all these experiments also go to the waste basket. This is causing great objections. For many, life begins with the fertilization of your egg; no matter how early the embryo is human, the fetus [55]. IVF can lead to some dangerous developments, and these developments can be economic, esthetic, and political; for example, attempts to create superior races [51].

The evaluation of the effects of new techniques on subsequent generations is very important. This is investigated by studies on other species and investigated as limited use in clinical trials. Chromosomal assays in the 8-cell and blastocyst stage of the human embryo provide a new technique for evaluating the adverse effects of new techniques. The defense of the artificial nature of this new technique emphasizes that all medical treatments are artificial and aim at correcting the mistakes of nature [51].
