Bioethics



Back in September 2005 CA enacted legislation that will ban pop (soda for all of you in the West) in CA schools beginning in July 2006. Margo Wootan, the nutritional policy director for the DC-based Center for Science in the Public Interest commented on this legislation saying, “The money from soda contracts comes out of children’s and parents’ pockets. Coke, Pepsi, and other junk-food marketers enjoy being in schools because they know it is one of the only places they can target kids without parental interference.”

 

Serge over at Life Training Institute picked up on the issue of parental control Ms. Wootan capitalized on. While a child cannot choose what to drink in school because such a choice may circumvent parental control, that same child can choose to leave the school campus to have an abortion without parental notification and that is acceptable. So much for choice! It’s ok to hide an abortion from your parents, but not a Coke!

 

To show the stupidity of these policies Serge created a mock conversation between a student and her school counselor:

 

14 year old Student: My boyfriend and I have been having sex and I’m late for my period. Do you know where I can get a pregnancy test?

 

Counselor: Here is the location if the nearest Planned Parenthood. Although I would never dare comment on your personal decision to engage in sex, they can help you with your options.

 

14 year old Student: I’m not sure when I can get to the clinic.

 

Counselor: That won’t be a problem. In fact you can go during the time you would otherwise be in class.

 

14 year old Student: If I am pregnant, can I get an abortion?

 

Counselor: Sure, you can even have it done during the school day.

 

Student: Is there any way my parents can find out?

 

Counselor: Not from us – we cannot tell them where you are even if they call when you are at the clinic.

 

Student: Wow. I’m so nervous talking about this that my throat is dry. Is there anywhere that I can buy a Coke for the trip to the clinic?

 

Counselor: A Coke! Don’t you know what kind of effect drinking a Coke can have on your health and future well being! You are just a child and clearly not responsible enough to make that decision! In fact, because your parents cannot control what you drink while you are here we have banned the sale of all pop from the school campus. You should be more careful with your behavior and what you choose to drink!

 

http://prolifetraining.com/pro-life_blog/?p=348

Mark Allen of Life Training Institute had an interesting blog entry today about a case being dubbed “Roe vs. Wade for Men.” Mark wrote:

Here is an interesting article about a lawsuit filed earlier this month by a group called National Center for
Men.
The director of NCM, Mel Freit filed the suit on behalf of 25 year old Matt Dubay in Federal District Court in Michigan. The gist of the lawsuit is that Dubay should not pay to support a child he neither intended to conceive nor wanted to have. At first the argument seems patently absurd, why should men have a right to
insist on a woman having an abortion? 

As the article points out, there is logic in the position being taken by NCM, a logic driven, by of all things, feminism. After all, if the choice of having a child should be the woman’s and the woman’s alone. Shouldn’t the woman, and the woman alone bear the responsibility of that choice? As a feminist attorney put it:

Feminist attorney Karen DeCrow, a former president of the National Organization for Women, has written that “autonomous women making independent decisions about their lives should not expect men to finance their choice.”

 


Interesting argument.

Father Thomas Williams had much to say regarding the recent statement issued by 55 Catholic Democrats from the House of Representatives, trying to reconcile their pro-choice views with the teachings of the Catholic Church. Some excerpts:

To justify their position, the authors of the statement appeal to the so-called “primacy of conscience.” Yet conscience is not a pass to excuse wrongdoing. Would it make any difference if a serial killer claimed he was following his conscience when he murdered his victims? Even if the politicians are following their conscience, Catholic morality makes an important distinction between good conscience and bad conscience, and a conscience that sees nothing wrong with killing the innocent falls decidedly in the second category….

 

And as regards its “undesirability,” this poorly chosen term will likely provoke only indignation. Hangnails are undesirable; under-seasoned salads are undesirable; lines at the cash register are undesirable. Abortion is repugnant and evil.
http://www.nationalreview.com/comment/williams200603140813.asp

Paul Hill was convicted for killing an abortion doctor and his security guard. Hill’s rationale for his actions was as follows: “Whatever force is legitimate in defending a born child is legitimate in defending an unborn child.” First Things (journal of religion, culture, and public life) asked several pro-life apologists to respond to Hill’s rationale (back in 1994).

Robert George, McCormick Professor of Jurisprudence at Princeton University and member of the President’s Council on Bioethics, wrote with both wit and hint of sarcasm:

I am personally opposed to killing abortionists. However, inasmuch as my personal opposition to this practice is rooted in a sectarian (Catholic) religious belief in the sanctity of human life, I am unwilling to impose it on others who may, as a matter of conscience, take a different view. Of course, I am entirely in favor of policies aimed at removing the root causes of violence against abortionists. Indeed, I would go so far as to support mandatory one-week waiting periods, and even nonjudgmental counseling, for people who are contemplating the choice of killing an abortionist. I believe in policies that reduce the urgent need some people feel to kill abortionists while, at the same time, respecting the rights of conscience of my fellow citizens who believe that the killing of abortionists is sometimes a tragic necessity-not a good, but a lesser evil. In short, I am moderately pro-choice.

http://www.firstthings.com/ftissues/ft9412/articles/killing.html#George

If you substitute the word “abortionists” with “fetus” you will have the typical abortion-choice argument offered by those who claim to be pro-life “personally,” but don’t want to impose their personal beliefs on others who may disagree. George capitalized on their rhetoric and used it against them in his satirical reply. Most people reading his comments would be horrified if they thought he was being serious, and that is what George wants. Why? Because if the unborn are just as human as the born, then the outrage they feel at such reasoning should be applied equally to the issue of abortion.

If we would not give people the choice to kill of abortion doctors on the grounds that (1) it is a matter of conscience and religion, and (2) we cannot impose our personal opposition to the practice on others, then we should not allow the choice to kill the unborn using those same justifications.

HT to Scott Klusendorf for bringing this back-issue of First Things to my attention.

 

Opinion Dynamics Corp conducted a poll for Fox News to get a feel for the nation’s reaction to South Dakota’s abortion ban (http://www.foxnews.com/story/0,2933,187083,00.html). ODC found that only 35% of Americans would support the same legislation in their own state, whereas 59% would oppose it. Why? Three out of four people (74%) oppose it because it does not make an exception for abortion in cases of rape and incest (political breakdown: 82%=independents, 79%=democrats, 67%=republicans), and 62% oppose it because it does not make an exception for the mother’s health (not to be confused with an exception to save the mother’s life, which the law does have).

I wanted to take this opportunity to discuss the issue of abortion as it pertains to rape and incest. It has been my experience—and these polls show—that many who generally consider themselves pro-life and oppose abortion on demand, allow for abortion in cases of rape and incest.

While I understand the emotional appeal of this position, it is not a rational position for pro-lifers to take because it is inconsistent with the pro-life logic. If it is wrong to take the life of the unborn because they are human beings, and the unborn “thing” produced by the rape or incest is a human being, then it is wrong to purposely take its life. A human being is what it is regardless of the circumstances surrounding its conception.

When someone says they are opposed to abortion except in cases of rape and incest, ask them why they believe abortion is morally wrong in all other cases. They will probably say something to the effect that they are opposed to abortion in those cases because it unjustly takes the life of an innocent human being. At that point ask them, “Does abortion do something different to those children conceived through rape or incest?” The circumstances under which the child was conceived is morally irrelevant to the question of their worth as members of the human race.

There is no question that rape is a violent assault against an innocent women, and entirely unjust, but abortion is a violent assault against an innocent child. Why decry the one injustice, but allow the other? Would we allow a woman to kill her three month old because he was conceived by rape? If it is not morally acceptable to kill the child once it is outside of the womb because of the circumstances surrounding his/her conception, why is it permissible for her to kill her child so long as it is still in the womb for the same reason? Certainly the 8” travel down the birth canal does nothing to change what the unborn is.

Most pro-lifers who allow for abortion in cases of rape and incest do so for emotional reasons. They say, “It’s not fair to require a woman to carry a baby that was conceived through incest or rape to term because of the emotional pain it will cause the mother.” There is no question that it can be an extremely difficult emotional issue, but it is not a difficult moral issue. The most important question is not, Will this cause me emotional pain?, but, “What is the unborn?” Clearly it is a human being, and human beings are the kinds of things that are worthy of our respect and protection.

Furthermore, aborting the baby will do nothing to “unrape” the mother. It will do nothing to make her forget the horror of being raped, and will do nothing to take away her emotional pain. If anything, it will compound her pain, because she will have to deal with both the pain of rape and the pain of aborting her child.

To help someone to see the lunacy of their logic ask them if it’s morally acceptable to kill the rapist/pedophile who committed the crime against the woman. If it is not morally proper to take the life of the human being guilty of committing the moral evil against the girl, why would it be morally proper to take the life of the innocent human being in the womb?” Since when do we force another human being to give up their life so someone else can feel better? Hardship and emotional pain never justifies homicide.


 

For additional reading see my article entitled Pro-Life with a Footnote.

Al Mohler has a great post today by the above title. He examines the issue of “wrongful life” claims that are growing in popularity. While the entire article is worth reading, the last two paragraphs are worth repeating here:


When any life is deemed to be unworthy of living, every single human life is cheapened, discounted, and threatened. We are living in an age increasingly without moral rules–an age in which choices about life and death are now commonly made with specific reference to what kind of child we would welcome, and what quality of life we will accept and protect. The Christian affirmation must be that every single life is worthy of living–every life is worthy of our protection, our care, and our welcome. No one should ever discount the difficulties of dealing with children who are born with severe genetic abnormalities or serious diseases. Most of us, within our extended families or circle of friends, are intimately familiar with just how excruciating many of these situations can be. Nevertheless, these are the very same issues we will all face in terms of issues at the end of life, and at many points between birth and death.

The eugenic temptation is, in this modern age of advanced medical technologies, always too close at hand. If we do not learn to resist it, human dignity will soon rest in the dustbin.

 


I’m sure some of you have already heard that the state of South Dakota passed legislation banning all abortions except in cases where the mother’s life is at stake (Mississippi and Tennessee are considering similar abortion-banning laws). They know such a law is unconstitutional. They passed it as a direct challenge to Roe. They know it will be challenged by pro-abortion groups, and overturned by the lower courts. Their desire is to have it reviewed by the Supreme Court, and their hope is that the Supreme Court will overturn Roe.

While I am pro-life to the core, heartily support the content of this legislation, and want to see Roe challenged, I am strongly opposed to South Dakota’s actions…on a tactical level. As Scott Klusendorf has said, it is the right bill but the wrong time. The strategy seems doomed to fail, and its failure could set the pro-life movement back for years to come, resulting in the unintended effect of more dead babies.

The problem with SD’s strategy is that they forgot how to count. While conservatives have been excited over the recent appointments of Chief Justice Roberts and Justice Alito, the fact remains that there are still only four judicial conservatives on the Court. We need five votes to overturn Roe. It’s almost certain that Stevens, Breyer, Ginsburg, Souter, and Kennedy will uphold Roe. Only Thomas, Scalia, Roberts, and Alito are likely to vote for its demise. Some even doubt that Roberts and Alito would vote against Roe because new justices are less likely to overturn such a precedent.

SD may be betting on the death or retirement of one of the Roe supporters (maybe Stevens) prior to the case reaching the Supreme Court (which I think would take 1-2 years—correct me if I’m wrong Andy or Seni). That could happen but it’s not likely, and is a risky gamble. As Steve Chapman wrote, “But that’s not counting chickens before they’re hatched — it’s counting them before the eggs are even laid.” Besides, if a vacancy did open up on the Court it would make the next nomination battle extremely intense, with the Democrats filibustering any nominee that even hints s/he does not support Roe. If the seat remains vacant when the case is heard, it would be a 4-4 vote and Roe would remain the law of the land. Of course the Supreme Court doesn’t even have to hear the case, in which case it is dead on arrival.

SD may also be betting that Kennedy will decide to vote against Roe. I think this is a false hope. Counting on Kennedy to vote to overturn Roe is quite a gamble, and if the gamble doesn’t go in our favor we’ll be in worse legal position than we are now because Roe will have been directly reaffirmed twice, setting a “super” precedent. A legal defeat now could set us back years in the legal landscape.

I don’t think Kennedy would vote to overturn Roe for two obvious reasons. First, he is fairly liberal in his constitutional philosophy, and Roe rests on that sort of an approach to constitutional interpretation. Secondly, and most importantly, he has already voted to uphold Roe in the past, even if the decision was at the last minute (It’s been said that he was going to vote against Roe in Casey, but was persuaded by O’Connor to change his opinion at the last moment. I don’t know if that is true or not.). So even if he wants to overturn Roe now he is fighting against two precedents: Roe, and his own vote in Casey. Not only does he have the negative pressure of casting a vote to overturn a well-established precedent that millions of women have come to rely on, but he also has the pressure of admitting that his past ruling was mistaken. I think those two hurdles combined are too much for him to overcome, even if he thinks Roe should be overturned (and that is only speculation).

Hopefully SD will have enough sense not to appeal the case once the law is ruled unconstitutional. If we want to see Roe overturned it is best to do so in a piecemeal fashion as we have been (parental notification laws, waiting periods, partial-birth abortion bans, etc.) until we have enough judicially conservative justices on the bench who will overturn Roe for the bad law it is. Then we can challenge Roe. We must be mindful of both the legal and political landscape in which we are working. I don’t think SD considered either. Their legislation makes a wonderful statement, but I don’t think it will be effective for furthering the pro-life cause…at this time.

What do you think?

For further reading on the strategical problems of South Dakota’s approach I would recommend the following:

Costly Gestures

South Dakota’s Impatience on Abortion

A Pro-Life Mistake

Lawyer and bioethicist, Wesley J. Smith, wrote a short piece in The Kansas City Star regarding the true defininition of cloning. If you will remember, it is in Missouri where they are proposing a state constitutional ban on cloning that would actually create a constitution right to clone. According to Smith The KS Star has been parroting the same lies as are found in the proposed amendment, but they were gracious enough to allow him to post an opinion piece presenting the other side. It’s a good read.

Back on August 9, 2005 I sent an e-blog regarding the proposed and so-called “Human Cloning Ban Act of 2005” of the U.S. Senate. I pointed out how the proposed law did anything but ban cloning. Through an obfuscation and redefinition of basic biological and scientific terms it will do the exact opposite of its title: it will make human cloning legal throughout the United States. The only thing it will ban is a particular use of clones. While researchers are able to kill them for their stem cells, they are not allowed to insert them into a woman’s womb and allow them to be born nine months later. There’s nothing more outrageous than requiring the death of a tiny human being, all the while making it punishable by law to allow it to live! The moral monstrosity of this state-sanctioned creation and murder of human beings is outdone only by the deception through which it is being presented to the American people.

Well, the U.S. Congress is not alone in this move. The state of Missouri has proposed a bill of its own. It is called the “Missouri Stem Cell Research and Cures Initiative.” (I guess they figured a nearly identical title worked for CA, so they might as well try it too) It also proposes to ban cloning, stating that “no person may clone or attempt to clone a human being.” But like the federal legislation, it does anything but prevent cloning. The obfuscation and deception involved in this bill far surpasses that of the federal proposal. I will quote several portions of the proposed legislation, followed by my comments in blue which detail the nature of the obfuscation.

Statement 1—“No human blastocyst may be produced by fertilization solely for the purpose of stem cell research.”

I wonder why it is that they use “blastocyst” rather than “embryo”? Is it because people will know what an embryo is, but not a blastocyst?

Furthermore, why is it that an embryo cannot be produced by fertilization for the purpose of stem-cell research, but an embryo can be produced by cloning for stem-cell research? The product is the same. The means by which the product was created does not change what it is, and does not change the moral issues surrounding embryo research.

Statement 2—“Human blastocysts and eggs obtained for stem cell research or stem cell therapies and cures must have been donated with voluntary and informed consent….”

To “donate” a blastocyst requires that it be produced by natural fertilization. So it’s alright to kill an embryo produced by fertilization so long as it was not created solely for that purpose, and it was not the research scientists who created it? This is a rather meaningless moral distinction.

In the definitions section we find the following obfuscation of terms:

Definition 1—“ ‘Blastocyst’ means a small mass of cells that results from cell division, caused either by fertilization or somatic cell nuclear transfer, that has not been implanted in a uterus.”

That may be the way they are using it in this section, but a blastocyst is what it is whether it is implanted into a uterus or not.

Definition 2—“ ‘Clone or attempt to clone a human being’ means to implant in a uterus or attempt to implant in a uterus anything other than the product of fertilization of an egg of a human female by a sperm of a human male for the purpose of initiating a pregnancy that could result in the creation of a human fetus, or the birth of a human being.”

The wording here is a little confusing. What they are trying to communicate is that cloning refers to implanting into the uterus anything other than an embryo (the “product”) that was produced through natural fertilization (wherein an egg is penetrated by a sperm, producing a new human organism), and which may result in the birth of a human being. Since the real process of cloning does not involve male sperm, and since the researchers have no intent of allowing the clone to be implanted into a womb and gestated to full-term (because they want to kill it for its parts), according to this definition of cloning they don’t have to call it cloning. How convenient that they define cloning in such a way that it has nothing to do with cloning, ban the pseudo-form of cloning, and then go on about their cloning business all the while saying they are not cloning! Can you imagine if we defined stealing like that?: Stealing is when I take something from your house that belongs to you. Since I am taking something from your car that belongs to you I am not stealing. Ridiculous!

The fact of the matter is that their definition of cloning is an out-and-out lie, and they know it. Cloning does not refer to where we put the so-called “product of fertilization,” or any other product for that matter. Cloning refers to the process of creating a new human being who is genetically identical to another human being. That new human being is called a clone. A clone is a clone regardless of where it is, or what we do with it. Where a (cloned) human being is does not change what it is.

The way this paragraph is worded it leaves room for researchers to implant a cloned embryo into a uterus and gestate it for up to 9 months, so long as it is not allowed to be born (just like in New Jersey). How? Because it only states that a “product of fertilization” cannot be implanted into a uterus and be birthed. “Anything other” than a “product of fertilization” does not apply. A clone is not the product of fertilization, and thus it could be implanted into a womb and gestated to near birth, only to be killed prior to that event.

One final thing to point out in this paragraph was the statement that implanting the “product of fertilization…could result in the creation of a human fetus,” as though the fetus is something that is created at a later stage in the pregnancy. “Fetus” is a term biologists and embryologists assign to a human being in utero who is between the age of 8 weeks and birth. It describes a particular stage of development of a human being, in the same manner as “newborn, infant, toddler, adolescent, teenager,” and “adult” describe stages of development in ex utero human beings. In the same way we would not say of a newborn that he/she could result in the “creation of an adult,” neither should we say an implanted embryo could result in the creation of a human fetus. Nothing new is being created. The tiny human being is simply maturing according to its kind.

Definition 5—“ ‘Human embryonic stem cell research,’ also referred to as ‘early stem cell research,’ means any scientific or medical research involving human stem cells derived from in vitro fertilization blastocysts or from somatic cell nuclear transfer.”

“Early stem cell research” is a term I have just begun to hear in this debate. The reason it is becoming the euphemism of choice is because it lacks the word “human” and “embryo,” both of which humanize the object of medical experimentation, and both of which stir up people’s moral sensibilities. That is why they want to avoid them.

Proponents of the bill have also created a website fact-sheet to supposedly set the record straight regarding what the initiative does and does not do. This also contains several bits of intentional misinformation.

They write:

“FACT #3: The Initiative clearly and strictly bans human cloning.

Opponents of stem cell research claim that making stem cells in a lab dish is the same thing as ‘human cloning.’ Scientists and most other people disagree with that view and understand that ‘human cloning’ means creating a duplicate human being – not making stem cells in a lab dish.”

First, embryonic stem cell researchers do not make stem cells; embryos make stem cells. The researchers simply harvest them, which requires that they kill the embryo.

Secondly, the location of the embryos has nothing to do with human cloning. Human cloning is a process of creating a genetic copy of another human. Whether the “product” of the cloning process is in a lab dish or in a womb, it is still a human, and the means by which it was created was that of cloning.

Thirdly, to say “scientists and most other people” think making stem cells in a lab dish is not cloning means nothing. For one, by not qualifying “scientists” they give the false impression that all scientists agree with this statement. Not true. For another, what “most other people” believe is irrelevant, even if it were true that most people believe what they say they believe. It is the science of biology and embryology, not the general populace, that determines whether or not making stem cells (by making an embryo) asexually is the same as human cloning.

“FACT #4: Early stem cell research does not involve abortion.

Early stem cell research does not involve or harm an embryo or fetus in a pregnant woman’s uterus – and it does not involve abortion. And, nothing in the Initiative changes or conflicts with Missouri’s abortion laws. The two basic sources of ES cells are: (1) leftover fertility clinic embryos that will not be implanted in a woman’s uterus and would otherwise be discarded and destroyed; and (2) the Somatic Cell Nuclear Transfer (SCNT) process, which uses stem cells made in a lab dish with a patient’s own cells and an unfertilized, donated human egg.”

True, it does not involve or harm an embryo or fetus in a “uterus,” but it does involve and harm an embryo. Why is its location morally relevant? How does where it is change what it is? Furthermore, how can we use its location to redefine the meaning of the process that brought it into existence? Saying an embryo created by SCNT that is implanted in a womb is a human being, while an embryo created by SCNT that is in a lab dish is not is like saying an embryo created by fertilization that is implanted in the womb is a human being, while an embryo created by fertilization that is in a lab dish is not. Oh wait…they said that as well!

Saying that SCNT uses “stem cells made in a lab dish with a patient’s own cells and an unfertilized…egg” is false. The process of SCNT does not involve stem cells. It only involves a somatic cell and an enucleated egg. The embryo that is produced through SCNT produces stem cells, but stem cells are not used for the process.

I’m so glad the proponents of this constitutional amendment cleared up the misinformation out there! Hardly! The have added to it.

Anne Lamott, a so-called “progressive” Christian, wrote an article in the LA Times concerning a response she gave to a question about abortion during a panel discussion in Washington about social justice. She is staunchly pro-choice, and even had an abortion herself. Listen to what he has to say about abortion:

 

“I wanted to express calmly, eloquently, that pro-choice people understand that there are two lives involved in an abortion — one born (the pregnant woman) and one not (the fetus) — but that the born person must be allowed to decide what is right.

“I am so confused about why we are still having to argue with patriarchal sentimentality about teeny weenie so-called babies — some microscopic, some no bigger than the sea monkeys we used to send away for — when real, live, already born women, many of them desperately poor, get such short shrift from the current administration.

“But as a Christian and a feminist, the most important message I can carry and fight for is the sacredness of each human life, and reproductive rights for all women is a crucial part of that: It is a moral necessity that we not be forced to bring children into the world for whom we cannot be responsible and adoring and present. We must not inflict life on children who will be resented; we must not inflict unwanted children on society.”


Let me make a few observations in the way of evaluation. In the first paragraph she made a moral distinction between the born and the unborn, and asserted that the choice of the born trumps the right to life of the unborn. Why? Why doesn’t the existence of the unborn life trump her right to choose? The baby’s location? But since when does where you are determine what you are, or what rights you are entitled to? Maybe Lamott can explain to us how it is that being in a womb robs a human being of his/her rights. Are there any other places humans reside in which they cease being the subject of basic rights? How about Washington?

Based on her comments in the second paragraph she seems to be arguing that the born have the right to decide the fate of the unborn because of differences in size. Why? How is size morally relevant? Since when does your size determine one’s moral worth, and who is the subject of rights and who is not? Does an adult female have the right to decide the fate of a 5 year old human being because she is bigger than her? Of course not! So why can an adult female decide the fate of a one month old human being? Is it because it sooo small? Well, then, exactly how big does one have to be before they are protected from being killed with impunity? What is the exact size? And what is it about that size that magically transforms the unborn into a morally significant subject of rights?

Lamott’s last paragraph is the most confusing. While she says each human life is sacred (including the unborn’s), she argues that the right to an abortion is a crucial part of the fight for that sacredness. What?!? We protect the sacredness of each human life by protecting a woman’s right to rob a tiny human being of his life? If words mean anything at all her position is nonsensical.Lamott’s most outrageous statement, however, was when she said we “must not inflict life on children who will be resented.” Inflict life? Since when is life something to be avoided? She acts as though it is a disease. And what’s so bad that life would not be worth living? Having someone resent you? There’s no doubt that being resented by anyone—yet alone your mother—would be a horrible experience, but since when do we kill people so they won’t experience potential emotional pain? Should we kill our unborn children because someone other than the mother might resent them someday? And how is it that something as immoral as resentment makes it a “moral necessity” that we kill unwanted children? It seems to me that one immoral act is being used to justify another, all in the name of morality. Such is the moral confusion of our generation, and it is being done in the name of Christianity. God help her!

William Saletan of Slate recently proposed some new rhetoric for abortion-choice politicians to use when they are debating pro-lifers. His proposal is as follows: “My opponent and I both want to avoid as many abortions as possible. The difference is, I trust women to work with me toward that objective, and he doesn’t.”

Pretty good! It makes the abortion-choice candidate look sympathetic to the pro-life and abortion-choice side, all the while making the pro-life candidate look like someone who does not trust people to make their own choices. But there are some serious logical problems with this approach.

First, if you truly want to avoid as many abortions as possible then the ultimate goal should be to eliminate all abortions. Why? Because abortion is unnecessary, making it possible to eliminate the procedure altogether. One might argue that some abortions are necessary, particularly when the mother’s life is at stake. I can accept that qualification, but since that situation accounts for less than a fraction of 1% of all abortions we’re still talking about the real possibility of eliminating more than 99.9% of all abortions. Does the abortion-choice candidate truly want to eliminate 99.9% of all abortions? I highly doubt it. I would advise a pro-life candidate to call his opponent on this. Make him say he wishes to eliminate all elective abortions. I’ll guarantee he won’t do it.

Secondly, if you want to avoid as many abortions as possible, and you know there are women out there who are opposed to your desire, why would you trust them to work toward your objective? If you desired to save more Jews during the Holocaust, would you say the difference between you and the Allies is that you trusted the Nazis to work with you toward that objective while they did not? Of course not! How about murder? Would anyone say the difference between them and their opponent is that they trust murderers to work with them to eliminate murder while their opponent does not? Of course not! Then how can we trust women who want to murder their babies to work with us to avoid abortion? We can’t. We must legislate morality on them just as we do in every other area of the law.

So much for Saletan’s new rhetoric!

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