5.技術發展對環境的危害
段落大意：一些技術的發展對環境有破壞作用，政府應通過立法等措施來解決這一問題。
However, one thing of great importance is that some technologies do harm to the environment. A typical example is the universal use of air-conditioners, which has a great influence on “greenhouse effect”（溫室效應）. It can cause the temperature of the earth to increase. Furthermore, some technologies are used to break the balance of nature in order to get more profits. As a result, humans will be punished and lose more in the end. In order to solve the problem above, government should make some laws and follow the disciplines of development. In other words, products which pollute the environment should be charged with more taxes. Also, the environmentally-harmful technology must be replaced by the new one gradually.
6.克隆技術的兩大分類
段落大意：兩類克隆技術的不同特點及其發展的現實意義。
There are two types of cloning. One is therapeutic cloning （治療性克隆） that involves harvesting stem cells （幹細胞） from embryos （胚胎）. These are the biological equivalent of a template （模板）. They can develop into any kind of mature functional cells （功能性細胞） and thus help cure many degenerative （變性的） and auto-immune （自我免疫的） diseases. The other kind of cloning is much derided （嘲笑） in popular culture as the harbinger （預言） of a Brave New World （美麗新世界，指社會大變動後出現的使人滿懷希望的新時期，常含諷刺意味）. A nucleus （細胞核） from any cell of a donor is embedded （植入） in an egg （卵細胞） whose own nucleus has been removed. The egg is then implanted in a woman’s womb （子宮） and a cloned baby is born nine months later. Biologically, the cloned infant is a replica （複製品） of the donor. Cloning is often confused with other advances in bio-medicine and bio-engineering such as genetic selection （基因選擇）. It cannot in itself be used to produce “perfect humans”or select sex or other traits （特征）. Hence, some of the arguments against cloning are either specious （似是而非的） or ignorant.
7.克隆技術的發展對生命權的影響
段落大意：克隆技術的發展對生命權的影響，以及生命權的特點。
According to skeptics of cloning, the nucleus removed from the egg could otherwise have developed into a human being. Thus, removing the nucleus amounts to murder. It is a fundamental principle of most moral theories （道德理論） that all human beings have a right to life. The existence of this right implies obligations or duties of third parties towards the right-holder. One has a right against other people. The fact that one possesses a certain right prescribes （規定） others certain obligatory behaviors and proscribes （禁止） certain acts or neglect. This Janus-like nature （兩麵性） of rights and duties as two sides of the same coin creates great confusion. People often and easily confuse rights and their accompanying （伴隨的） duties or obligations with the morally decent, or even with the morally permissible. In order to protect other people’s rights, one should never confuse these obligations with what one SHOULD or OUGHT to do morally in the absence of a right.
8.對克隆技術的主要擔憂
段落大意：人們對克隆技術的主要擔憂在於其造成胚胎的大量死亡，這是對生命的褻瀆，是不道德的。
The main concern about cloning is that even the therapeutic one, will cause large number of embryos, nearly 95% with current biotechnology （生物技術）, to die. Others can be secretly and illegally implanted in the wombs of “surrogate mothers”（代理母親）. It is undeniably immoral to kill so many embryos. Cloning is such an immature technique that its success rate is still unacceptably low. There are alternative ways to harvest stem cells which are less costly in terms of human life. If we accept that life begins at the moment of fertilisation （受精）, this argument is valid. However, it also implies that once cloning becomes safer and scientists become more adept, cloning itself should be permitted. This is unacceptable to those who fear a slippery slope. They abhor the very notion of “unnatural”conception. To them, cloning is human’s narcissistic （自我崇拜的） act and an ignorant and dangerous interference in nature. They would ban procreative （生產性的） cloning, regardless of how safe it is. Furthermore, they believe that the therapeutic cloning will allow bold scientists to cross the boundary between permissible （curative cloning） action and illegal one （baby cloning）.