When a pregnant woman is declared brain dead and remains alive to have the child, it seems like the right thing to do . The other way to look at it is the dignity of the mother's sick body. When a person is pronounced dead, in our culture the body is treated with respect and dignity. When you look at these cases, the mother is kept alive to ensure the life of a child who might not even survive, the body loses all respect for the life it once had, and this calls into question the notion of death cerebral. is a low success rate for a child of a brain dead mother to have the baby live. When a woman is declared brain dead, she is sent for burial or other final respects. In this case, however, the woman is pregnant and the fetus must be thought of. The problem lies in the likelihood that the child will be born or born without any complications. There are only 5 successful cases of brain death births (Lsaacson et al. 1996). At this point, the body is simply used as an incubator for the unborn child. The rate of birth of a child without complications or complications in the mother's body is less than 10% (Lsaacson et al. 1996). Knowing all of this, why would anyone want to subject their body to all of this with such a low success rate with current medical technologies. “In most human societies, death is an extremely important cultural and social phenomenon, sometimes more important than birth” (Ohnuki-Tierney, Angrosino and Daar et al. In the United States of America, when a body dies , he is cherished, mourned and respected by those who knew him He is sent to the morgue and from there the family decides how the body should be buried or cremated depending on ...... middle of. paper......medical technology is advancing as it is and the ability to keep someone's body alive after death has been declared, the definition of death must be changed accordingly Although there is. of the advantages of keeping the body alive, giving the fetus a chance to live still has too many disadvantages Works citedDaniel Sperling, “MATERNAL BRAIN DEATH”, American Journal of Law and Medicine 30 (2004): 453-500.Emiko Ohnuki. -Tierney, Michael V. Angrosino, Carl Becker, AS Daar, Takeo Funabiki, and Marc I. Lorber, “Brain Death and Organ Transplantation: Cultural Bases of Medical Technology,” Current Anthropology 35 (1994).Esser A. Respekt vor dem toten Körper, “Deutsche Zeitschrift für” Philosophie 56 (2008): 119-134.Nicole Isaacson, “The “fetus-child”: changing classifications of “in utero” development in medical texts”, Sociological Forum 11 (1996).