Writes Daniel Greenfield:
“Rape and incest is [sic] violence perpetuated against an innocent victim, which of course is also true for abortion since unborn children are innocent but have the ultimate act of violence perpetuated against them.”[Why Abortion in Case of Rape is a Non-Argument]
In response, Edward Cline easily disposes of Daniel Greenfield’s non-argument against abortion:
First, the term “unborn children” is an oxymoron. It is an invalid concept. There are fetuses, which in the first two trimesters, cannot be called “children” because they are not only unconscious, but cannot sustain their own lives once out of the womb. They are the equivalent of appendages in a woman’s body. As an arm or a hand cannot sustain itself without a body, neither can a fetus.
Secondly, abortions are justified in cases of rape and involuntary or forced incest (because not all instances of incest are involuntary) because the victim of a rape owns her own body and it has been expropriated by a rapist. She is left with the unwanted and unjust consequences of that initiation of force on her person. She has a right to dispose of it. Victims of rape do that fairly quickly, and don’t wait until the third trimester or at the 11th hour.
Thirdly, the term “innocent victim” is a redundant term. Being a victim implies innocence. I do get tired of that old sawhorse.
Lastly, being pro-abortion doesn’t necessarily mean one is a leftist trying to pull the wool over anyone’s eyes. I get tired of that argument, too, because it’s so hackneyed and is the usual tactic of “rightists” searching for another crime committed by the left. The left is guilty of a Sears catalogue of crimes, and the last thing they would ever uphold or champion is the individual right of a woman to own her own body. They don’t, and this is a policy or idea shared by left and right.
Writes Dan Solomon in Why Men Need Abortion Just As Much As Women Do | xoJane:
We treat abortion like it’s something men have no part in because it’s possible for men to avoid the consequences of an unintended pregnancy. For men, sometimes it’s as simple as changing your phone number. But when we talk about the responsibilities that men have in the event that they get a woman pregnant, we rarely talk about how we have to ensure that abortion remains accessible. When we don’t do that, it’s just a different form of walking away from our responsibilities.
The Ayn Rand Institute has just released the first episode of their new podcast Eye to Eye which focuses on Abortion and Roe vs. Wade.
From their website:
On January 22, 1973, the United States Supreme Court handed down the decision on the landmark case of Roe v. Wade. With a 7-to-2 majority vote, the court struck down state bans on abortion, prompting a national debate that continues forty years later. That decision — as well the subject of abortion itself — remains divisive. Activists on both sides debate whether and to what extent abortion should be legal, how the Supreme Court shapes the law on issues of constitutionality, and the role of morality and religious views in the political sphere. On this episode of Eye to Eye, ARI’s new podcast, hosts Jordan McGillis and Amanda Maxham sit down with Dr. Onkar Ghate, ARI’s senior fellow, and Tom Bowden, legal analyst, to discuss the political, legal and moral questions surrounding abortion.
Some of the topics covered include:
- Ayn Rand’s view on abortion and the Roe v. Wade ruling
- The legal basis for the Roe v. Wade decision
- The state-level attempts to undermine Roe v. Wade
- Abortion and individual rights
- The labels “pro-life” and “pro-choice”
- “Personhood” amendments
- Ayn Rand’s view on the nature of sex
- Health care, abortion, and contraception
- Abortion and the Tea Party movement
- The separation of church and state
- The morality of abortion
- Objective legal interpretation
- The future of the Roe v. Wade decision
Link | Podcast: Play in new window | Download
The two key issues to focus on are: the nature of a fetus, and the nature of individual rights.
The first issue to grasp is the difference between potential and actual. A fetus is not an actual human being, but is human tissue. A fetus is only a potential human being, just like an acorn is a potential oak tree. That a fetus is potential human being, does not make it an actual one. Once you grasp this point, you need to grasp a much more complex point — which is not self-evident — about the nature of rights.
The second issue to grasp is that rights only apply to actual human beings. Rights only apply to human beings; they apply to human beings because man survives by reason. Men do not survive — at least for long — like animals do in the jungle. Rather then hunting for food like an animal, man grows it. He builds houses to protect himself from hurricanes and storms. He creates clothing to keep warm. He discovers drugs to kill bacteria that may cause him harm. He manufactures refrigerators to keep his food fresh. This is why man has rights — and animals do not — to leave his mind free to think, and his body free to act on that thinking. As a fetus does not use reason to survive; but, rather it survives on the sustenance provided by the body of its’ host, a fetus has no rights, and no need for rights. A fetus has no right to life, liberty, property.
The key issue in this context is that a fetus has no right to be inside the body of another human being, because no such right exists. Yet, this is the only kind of ‘right’ it requires to exist. To grant the fetus such a right, would make its host — the pregnant mother — a slave. Slavery is not a right.
This in essence is the case for a woman’s moral right to abortion: a fetus is not an actual human being, but is only human tissue inside the body of an actual human being. Rights only apply to actual human beings (whether a new born child, or a hundred year old grandfather, or a pregnant woman), as they require freedom to act by the use of their mind.
What motivates women who crusade against abortion? I’ve always wondered this.
I think the American philosopher Ayn Rand identifies their motivation. It is not love, but hatred. Writes Rand:
“I cannot project the degree of hatred required to make those women run around in crusades against abortion. Hatred is what they certainly project, not love for the embryos, which is a piece of nonsense no one could experience, but hatred, a virulent hatred for an unnamed object…Their hatred is directed against human beings as such, against the mind, against reason, against ambition, against success, against love, against any value that brings happiness to human life. In compliance with the dishonesty that dominates today’s intellectual field, they call themselves ‘pro-life.’ “
A fetus does not have a right to be in the womb of any woman, but is there by her permission. This permission may be revoked by the woman at any time, because her womb is part of her body.
Permissions are not rights. There is no such thing as the right to live inside the body of another, i.e. there is no right to enslave.
Contrary to the opinion of anti-abortion activists (falsely called “pro-lifers” as they are against the right to life of the actual human being involved) a woman is not a breeding pig owned by the state (or church).
Even if a fetus were developed to the point of surviving as an independent being outside the pregnant woman’s womb, the fetus would still not have the right to be inside the woman’s womb.
What applies to a fetus, also applies to a physically dependent adult. If an adult—say a medical welfare recipient—must survive by being connected to someone else, they may only do so by the voluntary permission of the person they must be connected to.
There is no such thing as the right to live by the efforts of someone else, i.e., there is no such thing as the right to enslave.