Abortion: Pro-Choice or Pro-Life

Abortion: Pro-Choice or Pro-Life

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:Helping priests and prolife organizations fight abortion worldwide withexcellent resources.

I hate to see the pro-life movement waste valuable time, energy and resources arguing over false dichotomies, like the difference between the words pro-choice, pro-abortion, toleration, promotion, etc.

:Which groups are prolife? Which are pro-abortion? And, much more!

We are called to display heroic virtue to protect all human life and especially innocent human life. May God grant us the courage and grace to speak more convincingly and charitably in public about the true nature of abortion. May it be that if we establish the building blocks of intelligibility concerning the dignity and worth of each and every human person, especially the unborn, then perhaps the morally incongruent position of “pro-choice” but not pro-abortion may be exposed for the fraudulent position it is. Let us become warriors for the light of truth by putting on the mind of Christ and the armor of God.

Persuasive Essay: Pro-Choice Abortion | b3ccadee

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Each religion has many varying views on the moral implications of abortion. These views can often be in direct opposition to each other. Muslims regard abortion as meaning forbidden. Muslims typically cite the Quranic verse 17:32 which states that a fetus shouldn't be aborted out of fear of poverty. Pro-life Christians support their views with Scripture references such as that of 1:15; 1:4–5; 25:21–23; 1:18; and 139:13–16. The believes that human life begins at conception as does the right to life; thus, abortion is considered immoral. The also considers abortion to be morally wrong, though their position admits abortion when "the continuance of a pregnancy threatens the life of the mother".

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Some pro-life supporters argue that if there is uncertainty as to whether the fetus has a right to life, then having an abortion is equivalent to consciously taking the risk of killing another. According to this argument, if it is not known for certain whether something (such as the fetus) has a right to life, then it is reckless, and morally wrong, to treat that thing as if it a right to life (for example by killing it). This would place abortion in the same moral category as (if it turns out that the fetus has a right to life) or certain forms of (if it turns out that the fetus does not have a right to life).


Abortion pro choice mla essay

An alternative approach is to base personhood or the right to life on a being's or capacities. On this approach, a being has a right to life if it has a to develop the relevant psychological features; and, since human beings do have this natural capacity, they essentially have a right to life beginning at (or whenever they come into existence). Critics of this position argue that mere genetic potential is not a plausible basis for respect (or for the right to life), and that basing a right to life on natural capacities would lead to the counterintuitive position that infants, irreversibly comatose patients, and brain-dead patients kept alive on a , are all persons with a right to life. Respondents to this criticism argue that the noted human cases in fact would not be classified as persons as they do not have a natural capacity to develop any psychological features. Also, in a view that favors benefiting even unconceived but , it has been argued as justified to abort an in favor for conceiving a new child later in better conditions.

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Although the two main sides of the abortion debate tend to agree that a human fetus is biologically and genetically human (that is, of the human species), they often differ in their view on whether or not a human fetus is, in any of various ways, a . Pro-life supporters argue that abortion is morally wrong on the basis that a fetus is an innocent or because a fetus is a potential life that will, in most cases, develop into a fully functional human being. They believe that a fetus is a person upon conception. Others reject this position by drawing a distinction between and , arguing that while the fetus is and , it is not a with a . In support of this distinction, some propose a list of criteria as markers of . For example, suggests (at least the capacity to feel pain), , self-motivation, the ability to , and . According to Warren, a being need not exhibit all of these criteria to qualify as a person with a right to life, but if a being exhibits of them (or perhaps only one), then it is certainly not a person. Warren concludes that as the fetus satisfies only one criterion, consciousness (and this only after it becomes ), the fetus is not a person and abortion is therefore morally permissible. Other philosophers apply similar criteria, concluding that a fetus lacks a right to life because it lacks or higher brain function, self-consciousness, rationality, and autonomy. These lists diverge over precisely features confer a right to life, but tend to propose various psychological or physiological features not found in fetuses.