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How not to change minds on abortion

Last December Meghan McArdle tweeted,

“Looking at abortion opinion, it’s actually quite striking how little men and women differ on this question. The whole pro-life is about men telling women what to do with their bodies” schtick simply isn’t grounded in reality . . . Men are more likely to self-id as pro-life, and women as pro-choice, but when you drill down into specifics, it’s clear this stems from differences in labeling quite similar views.

She backed up her opinion with a link to this article by the polling organisation Gallup: “Abortion Trends by Gender”.

On specific questions relating to abortion, the opinions of American women and men were amazingly close. For instance, in this detailed survey from 2012, 71.5% of men and 69.4% of women said abortion should be legal if there is a strong possibility of a serious fetal defect, and 43.1% of men and 43.3% of women said abortion be legal for married women who don’t want more children.

Opinion has also been remarkably consistent over the years. According to the Pew Research Center, in 1995 60% of Americans thought that abortion should be legal in all or most cases. Now it’s 61%. In 1995 38% of Americans thought abortion should be illegal in all or most cases. In 2022 it is 37%.

Why are the lines so flat? Over the same period church attendance has dropped. Support for other ideas once considered the preserve of the radical left, such as gay marriage, has steeply increased. The standing joke is that the Right won on economics and the Left won on culture. So why did the Left’s advance falter on that one issue?

By the way, although I talk about abortion as a left-right issue, because it certainly is one in US politics and to a lesser extent in politics across the Anglosphere, in this post I am not making an argument for or against abortion. If you wish to read my slightly indecisive thoughts on the issue you can do so here: “Thinking aloud on a mountainside”.

I am just interested in the Left’s relative failure to change the minds of Americans on abortion when in the same period it did so well in changing minds (including mine) on issues usually bundled with abortion.

I think it was because in the US and the UK, the pro-choice side almost never engaged with what their opponents actually believed. Over the years I must have read hundreds of Guardian articles on abortion, mostly in its US section because abortion is such a live issue there. I do not recall a single one that argued against the main sticking point of the pro-life side, namely that abortion takes a human life – let alone argued for it. On other issues the Guardian would occasionally let the odd Conservative or other non-progressive have their say about fossil fuels or the nuclear deterrent or whatever, and would often feature writers who, while left wing themselves, at least knew enough of the right wing view to argue against it. However when it came to abortion the line always was, and judging from Twitter in the last few days, still is, that opposition to abortion arises (a) only from men and (b) only from men who wish to control women’s bodies.

It works, a bit. Some men who read that will decide that they do not want to be that sort of man, others will decide that they do not want to be thought to be that sort of man. But an argument that does not even acknowledge the existence of female opponents of abortion will obviously not change their minds. Nor will silence reassure women who are not firmly pro or anti. If the Left will not talk to them about their doubts, then by definition the only arguments they hear will come from the other side.

How about male opponents of abortion and/or men who are not sure what they think? In most cases they simply will not feel that this charge that they want to control women’s bodies has any relevance to them. It’s like being accused of bank robbery when the most you’ve done is put non-recyclables in the recycling bin. Or like being accused in the modern fashion of misogyny rather than sexism: a conscientious man might examine himself and admit that some unjustified assumptions about women might be lurking in his subconscious, but that does not mean he hates women. All in all, that way of presenting the abortion argument is great for firing up those who already agree, but ensures that practically no women’s minds will be changed, and few men’s.

The above “model” is just my supposition, of course. But the remarkable stability of US opinion on abortion over decades is a fact that needs explaining, and that would explain it.

“Does the climate crisis violate the rights of those yet to be born?”

“Does the climate crisis violate the rights of those yet to be born?” asks Astra Taylor in the Guardian.

She seems to think the answer is “yes”, but fails to make much of a case. The article is full of non-sequiturs like grumbling that the fact that “high-frequency trading means stocks are bought and sold within nanoseconds” somehow means that capitalism “lacks the attention span required for survival.”

However the purpose of this post was not to complain about Astra Taylor complaining that computers work fast. My far more urgent task in making this post was to make the obvious snarky point before someone at the Guardian notices and changes that headline. I think I’m just in time:

If capitalistic inattention to the climate crisis violates the rights of the unborn, does being aborted not violate their rights even more?

*

I had some rather more considered thoughts about what obligation, if any, people have to sacrifice their own interests in deference to those of others in this post from a few years ago, “Thinking aloud on a mountainside”. The second half discusses abortion.

“A huge, stifling bubble”

How sad that the “huge, stifling bubble” being described is a university. I am not quite clear who wrote the following article for student magazine The Tab. The byline says Lucy Kehoe, a co-editor of Tab Liverpool, but the introduction suggests that she is quoting someone (a male) whose name is not given. Whoever wrote it, it is good to see someone fighting back:

Shutting down the ‘Pro-Life Society’ isn’t liberal — it’s the exact opposite

The way the campus majority reacted to the new ‘Pro-Life Society’ is symptomatic of a lot of what’s wrong with student politics right now. It was oppressive and deeply intolerant — ironically, exactly what opponents of the society claim they want to defeat.

Speaking as an atheist and staunch pro-choicer, the attempt to shut down the Liverpool University Pro-Life Society before they’ve even had a chance to go for an ice-breaker pint strikes me as a pretty a sinister development. Without trying to sound like a badly-damaged record, simply disagreeing with someone’s opinion does not warrant this person being banned from voicing this opinion, no matter how stark or severe the disagreement may be.

Let’s confront this together, fellow pro-choicers. The members of this society probably find your pro-choice views outrageous, too. Morally reprehensible. In some cases, your views are an insult to their deeply-held religious views.

So, if the Guild was to approve a future application from a pro-choice society, should that be kicked off campus, too? Clearly, the answer is no. Because their outrage doesn’t trump free speech — and neither does yours. When people (like myself) reflect on how wonderful university was, a word we are pretty much guaranteed to use is “diversity”. Diversity of race, religion and nationality. Of accents and hometowns. Of opinion and perspective.

Campuses are places where opinions should be held freely, exchanged in good will and perhaps even debated where necessary. This is the essence of a mature democracy. It’s the basics, really. But this is under attack. No longer is the university an open, tolerant, marketplace of ideas, but a huge, stifling bubble where any group united by a conservative point of view risks being delegitimised by the opinion police.

So far as I know the society has not been banned, but everybody took quite seriously the idea that its suppression should be discussed. The petition to ban it started by a student called Katriana Ciccotto read in part:

“As a female student, I feel completely betrayed, insulted and neglected by the Guild’s recent approval of the pro-life society.

As a female whose student days are long gone, I feel completely wearied by reading political statements that start with “As a female I feel completely [insert line of sad face emoticons here]”. Honestly, kids, feminism once meant something quite different to this. At least with mansplaining you might learn something; a headache is all you get from being in range of womemoting.

“This is a society that is founded on the sole basis that women should oblige to their beliefs. One that denies a woman the right to her own body. These are not religious ideas, they are misogynistic and hateful.

I do not know what “oblige to their beliefs” means nor why it is meant to be a bad thing. The statement “These are not religious ideas, they are misogynistic and hateful” is odd, too. Is it some sort of politically correct charm spell, recited to protect the speaker against accusations of Islamophobia? I am religious but would not claim for a microsecond that an idea being religious is logically incompatible with it being misogynistic and hateful. And while there certainly are those who oppose abortion on non-religious grounds, it is common knowledge that there are vast numbers, including many women of the sort modern feminists do not see, whose opposition to abortion is religious and they are proud to have it that way.

“Whilst I understand and the Guild’s policy towards freedom of speech, misogyny does not come under this category. Surely the Guild would undoubtedly disapprove of a society that promoted racism, homophobia or any other form of hate speech? Why is this different?

“If the Guild want to maintain the idea that they represent their students, they should have the moral obligation to ban this pro-life group.”

I, not Ms Ciccotto, put the phrase “misogyny does not come under this category” in bold type. It was unendearingly typical of the class of “I believe in free speech but” arguments that define free speech down to meaninglessness. There is a word called “whataboutery”, describing a style of argument by deflection pioneered in Northern Ireland during the Troubles in which people avoided facing up to the evil done by their own side by endlessly bringing up evil deeds (especially evil deeds of many years past) done by the other side. Whataboutery often is used dishonestly, but not always. A demand that all should be judged by the same rules is fair. But I really cannot see much to defend in the tactic of buttery.

“I helped shut down an abortion debate between two men because my uterus isn’t up for their discussion”

So Oxford student Niamh McIntyre writes in the Independent. She says,

The idea that in a free society absolutely everything should be open to debate has a detrimental effect on marginalised groups. Debating abortion as if its a topic to be mulled over and hypothesised on ignores the fact that this is not an abstract, academic issue. It may seem harmless for men like Stanley and O’Neil to debate how and if abortion hurts them; it’s clearly harder for people to see that their words and views might hurt women . . . In organizing against this event, I did not stifle free speech. As a student, I asserted that it would make me feel threatened in my own university; as a woman, I objected to men telling me what I should be allowed to do with my own body.

Oxford Students For Life (OSFL) originally planned to hold the debate in Christ Church college. The Oxford magazine Cherwell quotes the Christ Church JCR Treasurer, Will Neaverson, as saying:

“I’m relieved the Censors* have made this decision. It clearly makes the most sense for the safety – both physical and mental – of the students who live and work in Christ Church.

A blog post by OSFL (see link above) indicates that Niamh McIntyre’s pleasure and Tim Neaverson’s relief that debate had been shut down were not spoilt by anyone finding an alternative venue. You can, however, read what Tim Stanley had planned to say had the debate taken place in an article in the Telegraph.

Hat tip: Instapundit and Eugene Volokh.

*The two Christ Church Censors are the equivalent of college deans and only occasionally censors in the other sense.

Thinking aloud on a mountainside

Imagine you are mountain climbing or hill walking with a friend. Disaster strikes, and your friend is badly injured. Weather conditions are such that if you leave him overnight, he will certainly die. With great difficulty you are able to half carry, half drag him most of the way down the mountain. At last you see the road in the distance. Making your friend comfortable as best you can, you leave him, stagger to the road, and wait a long time for a car to pass this lonely spot. Eventually one does – you stop it by practically throwing yourself in front of it – and tell the driver that there is a seriously injured man some way up the hill who badly needs help.

“I’m not getting blood all over the seats of my car,” says the driver and speeds off.

By the time another car comes it is too late.

Something a little like this happened to a man called Charles Handley climbing in Scotland in the 1950s or 60s. In 1985 the BBC made a gripping dramatised reconstruction starring Gareth Thomas (Blake from Blake’s 7) called Duel with An Teallach. In fact Handley’s experience was even worse: despite his incredible efforts at rescue, An Teallach claimed two of his friends that day. I could watch the play again online and clarify my nearly thirty year-old memories of it, but I won’t because it was one of the grimmest things I have ever seen.

Have you guessed where this post is going? Tweak the story a little. Now Charles Handley has a gun. You have a gun. You can damn well make that driver help you get your friend to safety. And if that means he has to carry your friend on his back to the car so that you can keep the gun trained on him, too bad.

Do you do it?

Stealing his car, even without the intention “permanently to deprive” him of it, as the Theft Act puts it, is a violation of his property rights. Temporarily enslaving him to help you carry your friend down to the car is even worse. I think I would do it, even so. Afterwards I would admit the crime, pay compensation and submit to punishment.

As anyone who has read Perry de Havilland’s post from yesterday will have guessed by now, what I have tried to do above is make a similar thought experiment to the one about being forced to rescue a drowning baby used by Sam Bowman of the Adam Smith Institute, the one pretty much everybody but me had no sympathy for. I tried to present a scenario that would appeal rather more to the Samizdata audience than Bowman’s somewhat contrived one. I have tried to inveigle you into sympathising with the bad guy – the government – in Jaded Voluntaryist’s excellent re-casting of Bowman’s analogy:

As an aside, this is not even close to describing welfarism. The people holding the gun aren’t disabled. And the baby isn’t drowning. And it isn’t a baby. And you’re not able bodied (at least not compared to the gun wielder). In fact, in his metaphor he has the relative power relationship completely backwards.
The able bodied arsehole is waving the gun at a disabled man, ordering him to carry some random stranger on his back. A stranger who may be disabled, or may be stupid, or may be lazy, or may just be unlucky. The stranger’s complicity aside, none of that is the disabled victim’s fault. And yet carry him he must because he’s not the one with the gun.

Will I be joining the vast majority of citizens in the countries of the developed world in supporting the welfare state, then? No. There is one crucial element of Bowman’s analogy that I have kept in my scenario, but which, as Jaded Voluntaryist implied when he said the baby was not drowning, does not apply to welfarism. That element is that my story depicted desperate circumstances, which is another way of saying it was a one-off. Welfarism is a system of indefinitely repeated thefts and partial enslavements. They say that it is a continuous crisis, that as there are always babies drowning somewhere you must always be rescuing them, but the insincerity of this claim is demonstrated by the fact that “somewhere” only includes the territory of your nation, state or other tax-gathering unit. Babies outside that arbitrary circle – glug, glug, goodbye. And how can it be justified for you to be forced to spend, say, 55% of your time baby-rescuing but not 56%, or every waking hour?

Overlapping this, welfarism is legitimized repeated thefts and partial enslavements. The man with the gun does not acknowledge or make reparation for his crime. It is he who decides what constitutes crime.

Furthermore there are all the factors that Jaded Voluntaryist implied in his re-casting of Bowman’s analogy. It is not just babies you have to keep rescuing, but adults, and once your presence is a predictable part of the system, those adults start acting like babies on the assumption that you will always be there. That is not likely to end well for you or them.

I will refrain from re-stating further objections to the system of welfare. I am sure most of you have thought of them already, but all these thoughts did lead me to another topic upon which the opinions of Samizdata readers and writers are much harder to predict.

Having to carry a stranger because otherwise the stranger will die is approximately the position of a pregnant woman expecting an unwanted child.

A key part of the pro-abortion argument is opposition to forcing a woman to give up part of her body and her time to carry the child. Foetus. Whatever. For instance, this comment from yesterday’s Guardian by commenter ZappBrannigan says,

Don’t let them win the battle of symbols. Don’t use their terminology. They are not “pro-life”. I propose “mandatory-gestation” instead.

Or here is commenter Thaizinred from the same comment thread:

No already born person has a right to directly use another person’s body to stay alive. People aren’t forced to donate their bodies, or body parts, even if someone else will die without them, even if the person who will die is their child.

The latter’s argument overstates the case. The pregant woman does not have to permanently give up her body or her body parts, but the general point is starkly made, and in a way that will resonate with many libertarians.

I am anti-abortion with reservations and get-out clauses. So I mock the Guardian readers and other “liberals” (in the degraded modern sense) who one minute angrily make the arguments above; who denounce anyone who opposes welfare or jibs at high taxes as a callous, selfish sociopath; who would abort themselves with a rusty coathanger rather than admit that Ayn Rand ever said a good word – and who next minute channel Rand , becoming the purest of pure no-forced-assistance libertarians when the topic is abortion. Such people end up saying that you must give half your time to helping strangers in no particular danger but have no obligation to bear temporary inconvenience to save the life of a being you caused to exist.

So much for them. What about you? To some, I would guess, it is very simple. You are not inconsistent. You are pure libertarians, perhaps indeed Objectivists and proud of it, and you make your stand on the property right of the woman to permanent, uninterrupted, unconstrained use of her own body. You might, perhaps, also think that the foetus is not human until birth but your argument does not rest on that, as Thaizinred’s comment did not.

To use another analogy, your view is that if the captain of a ship at sea sees survivors of a shipwreck clinging to wreckage, the captain can and, for some of you, ought to rescue them, but he does not have to and must not be compelled to.

A minority of libertarians – including me – have views more like these guys: that the foetus becomes human before birth (I shall leave aside the question of exactly when, or if “when” can be exact) and his, her, or its parents (I am trying not to beg the question of whether the foetus is human by choice of pronouns) owe him, her or it protection whatever the inconvenience just as they owe protection to their one day old or one year old child.

And suddenly I’ve run out of steam. This always happens when I talk about abortion and the related question of obligations to small children. There are so many sides to the question. What about rape? What about unintended conception? What about the difference between actively killing and merely withdrawing sustenance? Can I come up with a reason to forbid the Spartans to expose their babies on the mountainside that does not open the door to welfarism and all its ruinous consequences? What about this, that and t’other?

Abortion is a sharp issue. Not many of us have carried out a life or death rescue, with or without force being used. Quite a lot of people have had abortions or been closely affected by them. I hope discussion won’t be too acrimonious, but I think almost anything is better discussed than not.

What about people who bomb abortion clinics in America?

When reading on the internet about Islamic terrorism, commenters often mention that there is also terrorism by Christian fundamentalists in America, where there have been bombings of abortion clinics and shootings of abortion providers.

How prevalent is this form of American domestic terrorism? In recent years there have been round about 15,000 – 20,000 murders in total per year in the US. How many of these were of abortion providers?

Guess now. Scribble your answer down.

If you had asked me a few months ago I would have said three or four murders per year.

Considered over the last fifteen years I was overestimating somewhat. According to the best-known pro-abortion organisation in the US, NARAL Pro-Choice America,

Since 1993, seven clinic workers – including three doctors, two clinic employees, a clinic escort, and a security guard – have been murdered in the United States. Seventeen attempted murders have also occurred since 1991.

That figure comes from a document published in December 2007. So far as I know the figures have not changed since then.

However the phrasing “Since 1993 seven abortion clinic workers have been murdered in the United States” could be re-arranged, with equal truth, to say that “since 1998 no abortion clinic workers have been murdered in the United States.”

The last such murder was ten years ago today.

When I first found out this fact I was surprised. Again and again I have read comments that assumed that this type of terrorism was less deadly than Islamic terrorism but was nonetheless a steadily lethal undercurrent of American life – a death here, a death there.

In the fight against any type of crime, no victory can ever be anything but temporary. The most you can ever say is that the trend is down. There have been several attempted murders of abortion providers during the last ten years and the fact that none of them have succeeded must owe something to mere chance. As has often been observed, the terrorist only has to get lucky once. However it does now seem probable there will be zero murders of abortion providers during the presidency of George W Bush. I doubt that he will be given much credit for this, though if the trend had been otherwise he would certainly have been given the discredit.

Does not compute

A Boston woman who gave birth after a failed abortion has filed a lawsuit against two doctors and Planned Parenthood seeking the costs of raising her child

This case should not long survive in the courts, for the simple reason that the mother can easily avoid all expenses related to raising the child simply by giving the kid up for adoption. She did not want the kid in the first place, so giving it up can not be much of a problem for her, can it? Or has Massachusetts jettisoned the basic legal rule that a plaintiff has the duty to mitigate her damages before seeking to recover them in court? The story does mention that:

The state’s high court ruled in 1990 that parents can sue physicians for child-rearing expenses, but limited those claims to cases in which children require extraordinary expenses because of medical problems, medical malpractice lawyer Andrew C. Meyer Jr. said.

But in the absence of the context of this finding, I can not say that it really stands for the proposition that the plaintiff in this case can have her cake and eat it too, by reaping the psychic benefits of parenthood while sending the bill to those who made it possible, however inadvertently and unintentionally.

Liberty and abortion

Abortion is an issue that is only simple for people at the extreme ends of the debate. Many leftists support abortion (and generally wants it to be taxpayer subsidised, of course) on the grounds it is a woman’s right to choose, which is ironic considering the left is dedicated to reducing personal choice in just about every other sphere. In truth I suspect many on the left support free abortion because so many conservatives oppose it.

Religious conservatives oppose abortion because of religious tenets, end of story, and many others oppose it because they feel that it is murder. And that is, of course, the issue. The issue of choice is moot until you deal with the issue of ‘is it murder?’ because we are not free to choose to murder people.

The way I see the debate is this: treating the chemical abortion of a cluster of cells a few days after conception as murder is preposterous (the general Christian position) because a potential person is not an actual person, but treating the abortion of a survivable unborn child a few days before delivery not as murder is also preposterous (yet that appears to be position of some Objectivists) .

Where does a reasonable person draw the line? I really do not know and upon that basis I think abortion should only be clearly illegal (i.e. murder) if it is late term even though I personally find the entire practice abhorrent. I am simply not prepared to support charging someone with murder unless I am certain a person has indeed been murdered. But how does one define a ‘person’? A two day old blob of human cells may be alive but is it a person? I think not but the devil is in the details. It is not an easy issue and as a result I do not regard my own position as fixed on this by any means.

Who pays the cost?

The Cost of “Choice”
Edited by Erika Bachiochi
Encounter Books, San Francisco, 2004

This is a frankly partisan book, and though subtitled Women Evaluate the Impact of Abortion, it would be fair to say that positive claims for any impact are given short shrift, and the editor is someone who has changed her mind. Changed her mind in what sense? Perhaps the greatest difference between British and American attitudes – and I must make clear that this is not the same as British and American practices – is that while here we regard abortion as a range of moral options, Americans have been polarised by their legal system into only two: for or against. This is an American book (the experience of other countries is hardly mentioned), the editor is American; she was once for abortion and is now against it. Under all circumstances? It is fair to say that this not much discussed.

The landmark decision on abortion in the US was the Supreme Court ruling (which has been strengthened by several subsequent ones) in Roe v. Wade in 1973, five years after the Abortion Act was passed in this country. Both effectively legalised abortion on demand, at any stage in the pregnancy, so that it was it was perfectly permissible to kill someone who, if born, could survive if supported by present-day technology, or even without it (p. 6). Personally I would like to think that such cases are uncommon. However, the on-going US debate on “partial birth” abortion, where parturition is induced so that the emerging baby can more conveniently be killed (p. 19), suggests otherwise. Congress passed a law against it, which was vetoed by President Clinton, but signed by President Bush in 2003; it may yet fail at the Supreme Court, which in 2000 declared partial-birth abortion legal.

Although in this country the matter was debated in Parliament (though without its later ramifications being even suspected) and laid to rest when the Act that legalized abortion passed into law, in the US “the decision of Roe v. Wade launched a civic debacle… [when] the Court abruptly brought this process to a halt (p. xii)”. There is no doubt that this decision, tortuously argued from a “right to privacy” not mentioned, let alone enshrined, anywhere in the US Constitution, was correctly called by one of the dissenting judges “a power grab” and by another “an exercise in raw judicial power”. And if legislatures could be circumvented in this way, where would it all end? → Continue reading: Who pays the cost?

Abortion and Constitutional government

The federal court sitting in (of course) San Francisco has struck down the recent federal ban on “partial-birth abortion.”

First, I agree with this decision, but on federalism grounds, not the privacy grounds cited by the Court. Nowhere does the US Constitution grant the national government the power to ban any medical procedure, as far as I can tell. It is interesting that this particular basis for overturning the statute apparently never occurred to the (liberal/statist) federal court in San Fran. Liberal statists are horrified by any reference to the fact that the Constitution grants the national government very limited powers, as taking these limitations seriously would probably require either extensive amendment of the Constitution or the junking of over half of what the national government does.

Second, it is interesting to observe the politics around this decision. The statement by the abortion rights spokesman that whether a fetus feels pain is irrelevant to a woman’s right to choose is utterly tone-deaf, and seems to be telegraphing a belief that at no point does a fetus acquire personhood that would negate or need to be balanced off against the woman’s right to choose. That is a losing position with the American electorate, and probably explains the rather noticeable silence from the Kerry camp.

The doctors probably have the law, and the morality of it, about right according to this article. The seminal Roe decision granted/recognized a right to choose abortion up until the point of viability, and was basically silent after that. I am no abortion scholar, but I do not think that the Supreme Court has ever really expanded on this time period in any explicit way, although it has danced around it in a number of decisions on ancillary and peripheral issues. Doubtless the inveterate Samizdata commenters will refine my understanding of the law, but I think that viability is not a bad place to draw a line on abortion rights. The difficulty is, of course, that technology constantly pushes the point of viability backwards, but that is a discussion for another day.

However, whether the common medical understanding of abortion rights is correct in turn begs the Constitutional question of whether the US Supreme Court had any business overturning state laws on abortion in the first place. The underlying reasoning, relying as it does on “emanations” and “penumbras,” has been endlessly mocked, and rightly so, for it signalled a Court that no longer cared much what the words on the page said, but rather what they wished the words on the page said.

This in turn showed a Court much less concerned with what the Constitution says than with what the Court says. This disregard for the plain meaning of the Constitution, although arguably employed in the service of individual rights in the abortion cases, paved the way for such utter travesties as a Court upholding extensive and explicit restrictions on political speech. Very little of the US Constitution’s substantive provisions concerning the powers of government and the rights of citizens are still operative in any meaningful way, because the primary enforcer of the Constitution no longer cares to apply the plain language of that document.

Samizdata slogan of the day

State funding of abortions is, however, a completely different matter. The pro-choicers say it’s a matter of choice. Let it stay that way, then, without forcing people who oppose infanticide to fund it.
Tomas Kohl

Accommodating reality

I suspect the constant trench warfare in American politics over abortion is somewhat mystifying to our overseas observers, and I think abortion poses some real philosophical problems for libertarians stemming from the unanswerable question of when a “fetus” becomes a “person.” Those issues aside, this David Frum blog entry is full of wisdom, not only on abortion, but on the dangers of ideological absolutism in matters political and social.

Now let me say right off: I am not pro-life. I think abortion ought to be legal for the first 12 weeks of a pregnancy and available to protect the health of the mother during the weeks thereafter. I don’t see this as a matter of fundamental human rights, so much as one of accommodating reality. I can’t defend Roe v. Wade as a legal decision, and I would be very glad to see abortion become much more rare than it now, but if the law attempts to suppress abortion entirely, it is the law that will fail, rather than abortion that will disappear. Please don’t email me about this: I have thought about this issue just as hard as you have, and I’m not going to change my mind.

But precisely because I believe in accommodating the realities of abortion, I think those on the pro-abortion side need to acknowledge that the no-concessions approach of the organized abortion lobby is catastrophically mistaken. Abortion rights would be much more secure if they were confined within reasonable limits that squared better with the conscience of the nation.

→ Continue reading: Accommodating reality