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When Is Abortion Fetal Euthanasia In Disguise?

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Image: Euthanasia needle and gavel

Estimated reading time: 10 minutes.

Bioethics is a broad and expanding field of ethical inquiry into questions concerning human life, its beginning and end, and its interaction with medicine and other technologies. When I began my formal study of bioethics, I noticed that many issues were interrelated, and the issue which had perhaps the most implications for the resolution of any other was the question of abortion. For example, a pro-life disability ethic is able to recognize that ableism begins prenatally, which prompts measures to protect fetal humans from discrimination on the basis of disability. It occurred to me only recently that, in at least some cases of abortion, the parents believe that they are aborting the child for its own good. That is to say, while abortion is the method by which the fetus is killed, the parents are really looking at the question through the lens of euthanasia.

There are many reasons why parents (or society) may believe that it would be better for a child if he or she wasn’t born. Often, the reason is a medical condition. There are cases in which a child will not survive birth, or in which the child will have a very brief and painful postnatal life. Another issue is that of prenatal diagnosis of disabilities, in which people argue that the child’s quality of life would be so low that it is hardly worth living.[1] At times, economic factors may come into play. At least in conversations on college campuses, the possibility of hardship by way of the foster system is a concern. A lot of these concerns are understandable; people want their children to avoid pain, on the whole, and to have happy lives. But the desire to avoid pain and promote happiness is a questionable justification for depriving someone of life.

These concerns about the quality of a fetal human’s life after birth animate two different lines of argument. I want to distinguish between how each argument functions and give a response to the primary issue underlying each one. In each case, I’m going to assume a scenario in which a child has a disease which lowers the chances of surviving through hospital discharge and which would likely cause the child to have some amount of pain for the rest of its life.

Josh Brahm will be speaking on the topic of relational apologetics at Belmont Abbey College, Abbot Walter Coggin Student Center, on October 22nd.

When we at ERI use the phrase “relational apologetics,” we mean trying to change a person’s mind about a core belief in the context of genuine friendship. Most people will not change their minds about a serious subject after one conversation, so an ongoing dialogue with a friend can be really helpful.

Date: October 22, 2018
Time: 7:00 p.m. - 9:00 p.m.
Event: Relational Apologetics - How to Cultivate Friendship Amidst Challenging Conversations
Topic: Relational Apologetics: How to Cultivate Friendship Amidst Challenging Conversations
Venue: Belmont Abbey College
Location: Abbot Walter Coggin Student Center
Belmont, NC
Public: Public
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Six Abortion Conversation Starters

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Image: Coffee cups, great additions to a relational apologetics environment when talking about abortion.

Estimated reading time: 5 minutes.

Do you want to discuss abortion with your pro-choice friends, but can’t figure out where to start? Abortion is an uncomfortable subject, so most people are reluctant to initiate a conversation about it. If you want to have a productive dialogue, then you don’t want to bring up abortion in a way that either feels unnecessarily confrontational or awkwardly puts your friends on the spot.

If you’ve never talked about abortion with your pro-choice friends before, then your goal for that first conversation should be modest—you simply want to build some rapport and lay the groundwork for future conversations. People are much more likely to change their minds slowly over time than all at once in one epic conversation.[Tweet that!] When you have pro-choice friends, you have the unique opportunity to give them the time to process your arguments and work through the details with you. The first conversation about abortion is the foundation of everything that is to follow. It is like a first impression, even if you have been friends for a decade. Viewing it as one piece of a much bigger picture will help you set realistic expectations.

Here are six ways to bring up abortion with your friends:

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Why Viability Is the Least Plausible Definition of Personhood

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Pictured: 20-week fetus near the age of viability. Image used with permission from Life Issues Institute.

20-week fetus. Image used with permission from Life Issues Institute.

Estimated reading time: 10 minutes.

When we make the Equal Rights Argument, pro-choice people tend to respond with an alternative definition of personhood, usually an attribute that they believe humans must have in order to be considered valuable persons, such as sentience, brain activity, self-awareness, or the ability to feel pain. Typically we respond to these alternative explanations with Timothy Brahm’s Zoo Shooting thought experiment, pointing out that these definitions make at least one of two mistakes: they either allow too many organisms into the equal rights community, like squirrels, or they allow too few humans into the equal rights community, like newborns.

But there’s one pro-choice explanation of personhood that is so arbitrary and ad-hoc that I tend to use a different approach, and that is “viability,” meaning the ability to survive outside of a uterus.

Whenever you hear a pro-choice person make this argument, you should start by clarifying that they actually mean what you think they mean. Pro-choice rhetoric can often be vague, so asking lots of clarification questions is important. As we’ve explained before, most pro-choice people are very concerned about stopping the government from restricting what people can and can’t do with their bodies. Sometimes when pro-choice people talk about how dependent the unborn is on the woman’s body, they’re not actually making a statement about whether or not the unborn has moral status; they’re arguing that a woman should be able to do whatever she wants with anything inside of her body, or at least refuse another person the right to use her body for life support. So start by asking a clarification question, like:

I want to make sure I understand you correctly. Are you arguing that the unborn isn’t a person because it’s dependent on her body, or are you trying to say that it doesn’t matter if the unborn is a person because women shouldn’t be forced to have their bodies used as life support?

If the pro-choice person responds that they were making the bodily rights argument, then I’ll be glad I asked and will then clarify whether they’re making a Sovereign Zone argument or a Right to Refuse argument and go from there. Go to EqualRightsInstitute.com/BodilyRights for links to all of our resources on responding to bodily rights arguments.

It’s less common, but occasionally when a pro-choice person brings up viability, they’re actually intending to make a biological argument that the unborn isn’t an organism. This confusion comes from a misunderstanding of the word “independent” in some definitions of organism.

However, if the pro-choice person clarifies that they were indeed arguing that the unborn isn’t a person because it isn’t viable, I’ll often explain the problem of squirrels and other animals that are viable, and then I’ll explain why viability in particular is the least plausible standard for personhood, despite how often it comes up.

I’ll illustrate my approach with a story of a dialogue I had with a man I’ll call “Luke,” with whom I spoke at Davidson Community College last year. Luke made the viability argument, although he added an unusually ad-hoc twist that I hadn’t heard before, so in this article I’ll explain Luke’s argument, how I responded, and what else I would have said if he didn’t have to abruptly leave for class.