The Paternalistic Argument against Abortion

A dominant trend in the philosophical literature on abortion has been concerned with the question of whether the fetus has moral status and how such a status might or might not conflict with women's liberties. However, a new and powerful trend against abortion requires philosophical examination. We refer to this trend as the paternalistic argument (PA). In a nutshell, this argument holds that, insofar as motherhood is a constitutive end of women's well‐being, abortion harms women; thus, abortion is wrong and should be prohibited, restricted, or avoided when possible regardless of the moral status of the fetus. In this article we undertake three tasks. First, we analyze four variations of this reasoning: what we call the Kantian PA, the Aristotelian PA, the Catholic Church PA, and the Psychological PA. Second, we show how some public policies that regulate or prohibit abortion around the world are now in fact following paternalistic justifications and imposing distinctive paternalistic restrictions (hard, soft, or libertarian); we refer to these policies as “the new abortion laws.” Finally, we argue that both the four paternalistic arguments presented and the new abortion laws are at times ill‐intentioned, comprehensive in nature and thus unsuited for guiding public policy, empirically flawed, or else unjustified.     

But for the Grace of God: Abortion and Cognitive Disability,Luck and Moral Status

Many theories of moral status that are intended to ground pro-choice views on abortion tie full moral status to advanced cognitive capabilities. Extant accounts of this kind are inconsistent with the intuition that the profoundly cognitively disabled have full moral status. This paper improves upon these extant accounts by combining an anti-luck condition with Steinbock’s stratification of moral status into two levels. On the resulting view, a being has full moral status if and only if (1) she has moral status and (2) (a) has had advanced cognitive capacities, (b) has the potential to develop such capacities, or (c) would have had such capacities were it not for luck. I argue that modal accounts of luck provide a non-speciesist basis for attributing the lack of advanced cognitive capacities in humans to luck without doing the same for non-human animals.     

Dehumanization of women and men in elective abortion: A preregistered replication in China

Although abortion in China has been legalized for several decades, it is still controversial and the woman and man involved are at risk of being stigmatized. The current research replicated two studies conducted in Italy by investigating how the abortion decision of the woman and man influence received moral outrage, dehumanization, and perceptions of female professional competence. Study 1, which only included female participants, found higher moral outrage toward a woman having an abortion when the pregnancy was depicted as referring to a “child” (vs. “foetus”), and higher dehumanization of the woman in terms of human nature. Study 2, which included both male and female participants, and clarified responsibility for the abortion decision with respect to the woman and the man, revealed higher moral outrage and a reduction in the attribution of human uniqueness to the man, and of human nature to both the woman and the man. Moral outrage mediated dehumanization when participants had low positive attitudes toward abortion in Study 1 and high positive attitudes in Study 2. Both studies showed a negative impact of the decision to have an abortion on the woman's perceived traditional professional competence. The results generally align with the findings from Italy and yield some practical implications on reducing abortion stigma. Future abortion stigma research should consider more gender-related factors.     

Provider Conscientious Refusal of Abortion,Obstetrical Emergencies,and Criminal Homicide Law

Catholic doctrine’s strict prohibition on abortion can lead clinicians or institutions to conscientiously refuse to provide abortion, although a legal duty to provide abortion would apply to anyone who refused. Conscientious refusals by clinicians to end a pregnancy can constitute murder or reckless homicide under American law if a woman dies as a result of such a refusal. Such refusals are not immunized from criminal liability by the constitutional right to the free exercise of religion or by statutes that confer immunity from criminal homicide prosecution. Core principles of the rule of law require the state to protect the lives of all persons equally and to place the life and health of persons above any the interests of providers have in moral integrity or in respecting the moral status of prenatal humans. In some states criminal liability related to conscientious objection also applies to corporate hospital officials.     

“I'm Not That Type of Person”: Managing the Stigma of Having an Abortion

Drawing on interviews with U.S. women, this article offers a social–psychological framework for understanding the stigma of having an abortion and identifies the individual stigma management strategies women use to mitigate negative intrapersonal and interpersonal consequences of abortion stigma. We also contribute to contemporary understandings of abortion stigma by theorizing how aspects of abortion stigma—such as its concealability and episodic expression—interfere with women's potential to collectively manage or dismantle abortion stigma. Finally, we discuss how our conceptual framework can be used to inform the development of a measure of the stigma experiences of women who have had an abortion, which can help improve health and well-being outcomes for women.     

Abortion as stigma: cognitive and emotional implications of concealment.

This study examined the stigma of abortion and psychological implications of concealment among 442 women followed for 2 years from the day of their abortion. As predicted, women who felt stigmatized by abortion were more likely to feel a need to keep it a secret from family and friends. Secrecy was related positively to suppressing thoughts of the abortion and negatively to disclosing abortion-related emotions to others. Greater thought suppression was associated with experiencing more intrusive thoughts of the abortion. Both suppression and intrusive thoughts, in turn, were positively related to increases in psychological distress over time. Emotional disclosure moderated the association between intrusive thoughts and distress. Disclosure was associated with decreases in distress among women experiencing intrusive thoughts of their abortion, but was unrelated to distress among women not experiencing intrusive thoughts.     

Stigma and hostility towards pregnant smokers: Does individuating information reduce the effect?

Australia is at the forefront of tobacco control, yet 17% of Australian women smoke during pregnancy. Negative attitudes to smoking are intensified when the smoker is pregnant, consistent with a discourse that encourages surveillance of pregnant women. Such overt anti-smoking attitudes create a context which may make it difficult for pregnant smokers to seek assistance to stop. However, there is little evidence on the extent to which pregnant smokers are stigmatised by community members. We used vignettes to examine the degree of smoking-related stigma expressed by 595 Australian university students who rated a woman, described as a mother who was smoking or not, and pregnant or not. Further, we examined whether provision of individuating information reduced the degree of stigma. Mothers described as smokers were rated more negatively than those not, particularly if they were pregnant: smokers were perceived as unhealthy, and also as bad mothers. Provision of individuating information slightly reduced these effects. These findings support the view that smokers – particularly if pregnant – are subject to negative moral judgement. Our findings contribute to the ethical debate about stigma-inducing tobacco control efforts, and suggest that anti-smoking campaigns that contextualise smoking in pregnancy might reduce stigma and assist cessation.     

Ethics, public policy, and human fetal tissue transplantation research.

This article focuses on the deliberations of the National Institutes of Health Human Fetal Tissue Transplantation Research Panel in 1988. It explores various arguments for and against the use of fetal tissue for transplantation research, following elective abortion, and for and against the use of federal funds for such research. After examining the relevance of various positions on the moral status of the fetus and the morality of abortion, the article critically examines charges that such research, especially with federal funds, would involve complicity in the moral evil of abortion, would legitimate abortion practices, and would provide incentives for abortions. Finally, it considers whether the donation model is appropriate for the transfer of human fetal tissue and whether the woman who chooses to have an abortion is the apppropriate donor of the tissue.     

Wrongful Life and Abortion

According to theories of wrongful life (WL), the imposition upon a child of an existence of poor quality can constitute an act of harming, and a violation of the child’s rights. The idea that there can be WLs may seem intuitively compelling. But, as this paper argues, liberals who commit themselves to WL theories may have to compromise some of their other beliefs. For they will thereby become committed to the claim that some women are under a stringent moral duty to have an abortion: a duty that could, without injustice, at least sometimes be enforced by the state. WL theories in other words imply that some women will lack a right to choose, under which both the decision to abort, and the decision to carry the fetus to term, are protected against interference. The paper exposes a dilemma, then, for liberals who are committed both to (a) the rights of future people not to be subjected to a harmful existence, and (b) the rights of women to refuse an abortion.     

Stigma Rituals as Pathways to Activism: Stigma Convergence in a Post Abortion Recovery Group

In this article we examine stigma construction in “post abortion recovery groups.” We extend Goffman’s stigma framework by considering how stigma may operate on a continuum through increasingly public stigma rituals as group participants move through four stages: internalization; ingroup membership avowal; reconciliation with outgroup members; and finally, restitution via public activism. We also develop the concept of stigma convergence, noting that therapeutic disclosures in group settings may operate to homogenize participants’ understandings of their stigma. Data come from primary texts from post abortion group materials and an ethnographic study of a post abortion recovery group in Mississippi, one of the most religious and anti-abortion states in the United States.     

Regendering the U.S. Abortion Debate

This paper originated in a conference presentation with my colleague Michael Tooley, at which we were both asked to re-evaluate articles about abortion that each of us had written over twenty years earlier. While Tooley and I both contended that abortion should be legally unrestricted, there were striking differences in the style and content of our respective arguments. Contemplating these differences has reinforced my own belief in the importance of emphasizing the centrality of gender when discussing abortion. Since gender as we know it is a system of dominance as well as difference (MacKinnon 1987), I take this to mean that contemporary discussions of abortion must address the relationship between abortion access and the social status of women. My early article addressed this relationship to some extent, but the present paper will raise a number of additional gender issues that the early article did not mention.     

Abortion,Killing, and Maternal Moral Authority

A threat to women is obscured when we treat “abortion‐as‐evacuation'’ as equivalent to “abortion‐as‐killing.'’ This holds only if evacuating a fetus kills it. As technology advances, the equivalence will fail. Any feminist account of abortion that relies on the equivalence leaves moral room for women to be required to give up their fetuses to others when it fails. So an account of the justification of abortion‐as‐killing is needed that does not depend on the equivalence.     

无痛人流利弊谈

无痛人流术是对早孕妇女的一种人文关怀,它缓解了手术对身体和精神上的痛苦,但也引发了一些医疗、认识和社会问题。文中阐述了我国人流现状和无病人流术的实施方法,分析了无痛人流的利与弊。指出应加强生殖健康教育和避孕知识宣传,规范医疗广告,让青年妇女正确认识无痛人流。     

The use of stories in moral development. New psychological reasons for an old education method

Contemporary approaches to moral development and moral education emphasize propositional thinking and verbal discussion of abstract moral dilemmas. In contrast, this article proposes that narratives (stories) are a central factor in a person's moral development. Support for this position comes from recent theoretical contributions of Bruner, Sarbin, Spence, Tulving, and others, who have emphasized narrative thought as a major form of cognition that is qualitatively different from abstract propositional or scientific thinking. In addition, over the last 10 to 20 years psychologists investigating and conceptualizing moral development have come to emphasize such processes as empathy (Hoffman), caring and commitment (Gilligan), interpersonal interaction (Haan), personal character and personality (Coles; Hogan; Staub; Rushton). It is proposed that narratives and narrative thinking are especially involved in how these processes lead to moral development and therefore that narrative should be rehabilitated as a valuable part of moral education.     

When Fairness Clashes with Personal Autonomy and Parental Authority: A Comparison of Daughters' and Mothers' Reasoning in Two Cultural Contexts in Turkey

The author examined religious and secular daughters' and mothers' reasoning about personal autonomy, maternal authority, and moral concepts in family decision-making situations in urban Turkey. Sixty-eight daughters and 34 mothers were individually interviewed about decision-making autonomy in general issues and hypothetical daughter–mother conflicts. Results indicated participants regardless of their family status and religious background assigned more decision-making autonomy to mothers when evaluating general issues. Analysis of controversial issues as hypothetical conflicts indicated that daughters and mothers do not hold unitary social judgments about the social world that were always consistent with the norms of their community and family status. There were some religious background differences in evaluations of some conflict stories as a function of whether they evaluated the choices as moral, conventional, personal, and prudential matters. Although secular and religious participants conceptualized daughters and mothers in relational terms rather than characterizing the relations and social issues by harmony, obedience to authority, and acceptance of norms findings suggested that secular women evaluated the hypothetical adolescent–mother conflicts more consistently when the issue entails violation of a moral principle such as justice, fairness, and well-being of the other.     

SCIENCE AS SALVATION: GEORGE LAKOFF AND STEVEN PINKER AS SECULAR POLITICAL THEOLOGIANS

This article critically analyzes two leading cognitive scientists, George Lakoff and Steven Pinker, as competing secular political “theologians”. The idea of Science as savior is at the heart of the set of stories modernity tells about itself. The modern world, it is assumed, has left the age of religion and reached the age of Science. Lakoff and Pinker, who advocate opposing moral and political worldviews, make their claims on the basis of their scientific work, but it is implicit narratives and ontologies that give force to their broader views about morality and politics.     

Elements of a counter‐exhibition: Excavating and countering a Canadian history and legacy of eugenics

Into the Light, a recently mounted collectively curated museum exhibition, exposed and countered histories and legacies of 20th‐century “race betterment” pedagogies taught in Ontario's postsecondary institutions that targeted some groups of people, including Anishinaabe, Black, and other racialized populations, and disabled and poor people, with dehumanizing ideas and practices. This article advances understandings of the transformative potential of centralizing marginalized stories in accessible and creative ways to disrupt, counter, and draw critical attention to the brutal impacts of oppressive knowledge. The “counter‐exhibition” prioritized stories of groups unevenly targeted by such oppression to contest and defy singular narratives circulating in institutional knowledge systems of what it means to be human. The authors draw on feminist, decolonial and disability scholarship to analyze the exhibition's curation for the ways it collectively and creatively: (1) brought the past to the present through materializing history and memory in ways that challenged archival silences; and (2) engaged community collaboration using accessible, multisensory, multimedia storytelling to “speak the hard truths of colonialism” (Lonetree) while constructing a new methodology for curating disability and access (Cachia). The authors show how the exhibition used several elements, including counter‐stories, to end legacies of colonial eugenic violence and to proliferate accounts that build solidarity across differences implicated in and impacted by uneven power (Gaztambide‐Fernández).     

Abortion as a stigma: in the eyes of the beholder

The purpose of this study was to investigate social perceptions of a man who impregnated a woman and advised her to have an abortion, and those of a woman who had an abortion. Each subject rated one of four persons on a social distance measure: either a man involved in an abortion, a woman having had an abortion, a male control target, or a female control target. Both abortion targets were perceived less favorably than the control targets. The female abortion target was rejected more by male subjects than by female subjects, and the male abortion target was more rejected by females than by males. While holding permissive attitudes toward abortion was related to willingness to meet the female abortion target, restrictive attitudes toward abortion predicted willingness to meet the male abortion target. Variables related to stigmatization of the man were lack of identification, restrictive attitudes toward abortion, and perceived responsibility. Restrictive attitudes toward women's rights and roles in this society and restrictive attitudes toward abortion predicted stigmatization of the woman. It is suggested that shifting one's attention from characteristics of the stigmatized to observers' characteristics provides a useful perspective on the stigmatization process.