代理出産は1976 年に米国で発明された商業的な契約である．当時の批判的な世論に影響された結果，商業的要素の低い人助けとしての位置づけがなされた．その後

により下火となるも，1990 年代に体外受精を用いる形で普及し，2000 年代からは生殖アウトソーシングと呼ばれる越境代理出産が流行し，世界的な一大市場を形成してきた．

　このような代理出産には，乳児売買，かつ女性の赤ちゃん工場化であるとの批判がなされてきたが，後者は女性の〈妊娠・出産というサービス〉と解釈されることで，身体の商品化を免れるレトリックが構築されてきた．しかし代理出産の現状は，それが女性の生命機能全体の商品化であることを示している．

　これら代理出産を支える論理は，生命科学知により分節化されつつ発展する「生-資本」が機能する社会の中で構築されている．そして代理出産市場は，このような社会で人の潜在的な〈生殖可能性〉を喚起しながら拡大を続けている．

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　代理懐胎の是非と誕生した子どもの母は誰かという2つの問題は異なる。本稿では、子どもを産むという代理懐胎者の主体的な意志を尊重し、代理懐胎者を保護する立場から、分娩後に一定期間を置いて、母を変更することの意義を検討した。先ず代理懐胎における母の型を明確にした。子どもの誕生を意図して養育意思を持つ母、子どもの誕生を意図して養育意思を持ち自己の卵子を使用した母、代理懐胎で分娩した母において利点・欠点をまとめた。次に代理懐胎者が母となる場合の問題、一定期間を置く根拠を考察した。分娩者が母ルールは、代理懐胎契約に違反し、代理懐胎者を母とした場合に養育環境を整えやすい。また代理懐胎依頼者が母となる時期を子どもが誕生した直後よりむしろ誕生後6ケ月以内とすることに意義がある.

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　The purpose of this study is to examine how the "modern family" value has been maintained in contemporary Japan. Contrary to other studies that describe the legitimization of this value as a reproductive process, this study aims to describe it as a process of survival, which assumes the existence of challenges to its legitimacy. It supposes the appearance of assisted reproductive technologies to be one of the challenges. Examining discourses on those technologies, it analyzes the transformation of rhetoric to allow this value to survive.
　The result of this study was as follows: until the early 1970's, this value had been justified by the "natural order" rhetoric; the view that a married couple must bring up their children because of right beyond personal will. However, the other view that people had to reproduce on eugenic grounds for the benefit of society made its legitimacy unstable. The "modern family" value succeeded in overcoming this crisis by employing the "right" rhetoric, meaning that judgment of doing reproduction depended on the couple's will. However, in the early 1990's, the opinion that criticism of procreation by unmarried persons made light of their intentions began to stand out. The "modern family" value countered this challenge with the "responsibility" rhetoric, that a person who wanted to have a baby should control themselves within the terms of the value to best protect the baby's life.
　This explicated the following two findings: First, this value, although exposed to the opposite opinions of reproduction for the sake of society or for the individual, has managed to retain its legitimacy. Second, this value has gradually strengthened its control over peoples' minds. In fact, society has come to estimate people by the strength of their faith in this value as well as by whether or, not they obey it.

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In the legal argument concerning the regulation of reproductive technologies involving a third party in the process of reproduction, it is commonly recognized that the determination of the parentage of a child who is produced by those technologies is the most important issue. But such focusing on the determination of the parentage of a child concentration conceals another important issue. That is, in almost all cases, it is a woman who undergoes infertility treatment and bears physical and mental burdens, whether she is actually infertile or not.
This article critically examines the fact that women's experience in the process of infertility treatment has been concealed from an standpoint which emphasizes the gender ordering of a society, and suggests the importance of making women visible in the argument about the regulation of reproductive technology.

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