What is ethically at stake in surrogacy, and what is "split motherhood"?

Whether a woman may "rent out" her womb for nine months: it touches commercialisation, the dignity of the surrogate (being objectified), possible exploitation of poorer women, the child's welfare, and against all of these the reproductive freedom of the intended parents and the surrogate's freedom of contract. Split motherhood means the genetic and the birth mother are two different women.

In surrogacy (Leihmutterschaft), a woman carries a child for the intended parents (Wunscheltern). Germany bans it, even in altruistic forms, to prevent abuse, exploitation and health risks. Under German law the mother is the woman who gave birth, i.e. the surrogate; the intended father can be recognised under certain conditions. A 2026 controversy around a German politician who had a child via a surrogate abroad showed how sharply the issue divides.

The core questions:

• Is a boundary crossed, especially when money is paid?
• Is the woman's dignity violated because she is objectified as the carrier of someone else's child?
• Is motherhood split, and does that endanger the child's welfare?
• Does this apply to altruistic, personal arrangements too?
• Are surrogates systematically exploited by the better-off?
• Or would a ban unjustifiably restrict the reproductive freedom of the intended parents and the freedom of contract of the surrogate?

Split motherhood (gespaltene Mutterschaft): two women share in the child's origin, the genetic mother (egg) and the biological mother who carries and gives birth. German lawmakers feared it would make it harder for the child to find its identity.

The arguments are sorted by the three parties: the intended parents, the child and the surrogate (next cards).

Go deeper:

• Knoepffler & Münch (2018): Ethische Fragen der Leihmutterschaft — the book chapter the argument follows (German).
• Wikipedia: Surrogacy — types, legal situation by country and the ethical debate.