Poverty has become a major concern for many. As countries strive to surge forward economically, the rich get richer—and yet the poor get poorer. Thus, it is not surprising how people can resort to measures, however queer, to make a living or at least survive the day. While some measures can be queer or surprising, some can be morally disturbing. Selling body parts is one of them. But is there really a moral struggle in selling body parts? For conservatives, selling ones body parts may be unacceptable.
Religiously speaking, the body shall be nurtured and taken cared of as the temple of the holy spirit. Severing any part or making any changes can also be labeled as a moral sin. Science also agrees somewhat. Scholars claim that the body needs to be nurtured to protect it against sickness and deterioration. Yet science also seconds the sale of body parts. When there are people in need of body parts and there are no donors, there are people in need of money who can sell their own body parts or those of a departed loved one to run to.
It saves all concerned from a variety of situations—survives the recipient of the body part, relieves the donor from his lackings even for a moment, and saves the medical team from the dilemma of finding a donor for their patient. Secondarily, the families of both the recipient and the donor get relief from their differing circumstances. On both sides, selling body parts can be morally acceptable.
It is moral because it can save someone’s life from the brink of death whether from illness or hunger. Yet it can be immoral because it involves mutilating oneself, making the body serve something it is not designed to do. Yet in the end, there are more benefits in selling body parts—from kidneys and teeth that people can live with just one or without, to organs that only departed ones can give. Thus, it can be safe to say that there is a moral component to selling body parts.