Recently, I’ve come across a new argument that the pro-choice camp is throwing out there that…well…like many of their other arguments, just doesn’t cut it. The argument goes like this:

If you support the eradication of abortions, you’ll support the use of contraceptives

If you don’t support the use of contraceptives, then you don’t really care about ending abortions.

The support for such an idea is that because contraceptives prevent unwanted pregnancies, contraceptives cut down on abortion. The effect of contraceptives is that the rate of abortions are lowered because the rate of unwanted pregnancies are likewise lowered. If women aren’t getting pregnant then they can’t get abortions.

The problem for those who are against abortion and contraceptives, however, is that they can’t support one to end the other. For such people (mostly Catholics), to support birth control is to support something unnatural in the act of intercourse, something that prevents life from coming about. Thus, even if supporting contraceptives would lower the rate of abortion they cannot support contraceptives, for as the saying goes, “two wrongs don’t make a right.”

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An excellent article put up by Francis Beckwith titled, “Dignity Never Been Photographed” (link goes to a PDF file). In the article he argues that philosophical materialism (empiricism) not only doesn’t allow for the belief of human dignity, but is counter-intuitive to human dignity. He also doesn’t simply make these claims and attempt to make logical jumps in order to validate these claims, but instead quotes from Harvard University’s Steven Pinker’s article, “The Stupidity of Dignity.”

I hope to offer up a review of Beckwith’s article soon, but think for a moment on what the world would look like if we didn’t believe that humans were intrinsically dignified. This would mean that we would be only as valuable as what we do, our value would be limited to our contribution to society. Is such a world survivable or plausible?

Once again I have found myself arguing against illogical pro-choice advocates. The most recent one is making the following arguments:

1) Pro-life people don’t really care about how many abortions are prevented because every single person who is pro-life is against contraception

2) Pro-life people don’t care about preventing abortions because they’re against Planned Parenthood (the argument is Planned Parenthood prevents abortions, thus pro-life people should be for Planned Parenthood)

3) Pro-life people only care about preventing women from having sex and they want to turn women into baby-making machines (O NOES!)

The saddest part about this whole debate I’ve been having is the person cannot name one book on the issue that she has read. Not one book for the pro-choice stance or one book against it. Yet, the person claims to be an expert on this issue because she’s written a lot of blog posts on pro-life issues.

The following response does use harsh rhetoric, calling the person “ignorant” and using a “stupid argument.” Such rhetoric is quite intentional on my part. I am attempting to point out to the person exactly where she stands on this issue and that she is, in fact, in ignorance on it. By admitting that she hasn’t studied the issue, she has admitted ignorance. Likewise, I don’t believe one should go after wolves with a whiffle bat and a Nerf gun.

My response to such drivel is as follows:

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Al Mohler has posted an excellent article explaining an op-ed from the Times [London].

The Op-ed says that even though a fetus is a human person, for the sake of feminism we must be allowed to kill the fetus. While openly honest, one must wonder if the writer took her beliefs to their logical end. For instance, should men who don’t fully embrace feminism be killed for the sake of feminism? Should male CEO’s who make more than their female counterparts be hung from public squares and made an example of?

While equality for women is a vitally important issue, it does not trump the issue of life. The right to live trumps all other rights. If we lose the right to live, if our right to live is trumped by another right, then we have no rights. If we have no life, we have no rights. If we have no right to live, then we have no rights to claim.

Recently, Alaska has been in the news for putting a parental notification law on the ballot. Of course, multiple people have jumped up to say that such a law somehow violates women’s rights. How the law violates women’s rights when these same “women” (under-aged girls) have to get parental consent for medical treatment, not just notification. This means Planned Parenthood argues that when it comes to killing a fetus, a 15 year old has a right to her body, but when it comes to consenting to a field trip or the like, the 15 year old no longer has a right over her body. This is a contradiction, but I digress.

I’ve been thinking more and more about people who are against abortion, but then qualify their statement to say, “But I would never make it illegal for others.” This forces the question, “Why not?” The only proper reason to be against abortions is that one believes the fetus to be a human person. If one believes the fetus to be a human person, then it should follow that one believes the fetus has rights.

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Let me say upfront that I understand this article it not a proof for Christianity. Rather, I am explaining that if one cares for the weak in society, then one must adopt the Judeo-Christian worldview. Likewise, if one is a naturalist, one must not care for the weak or, at the very least, admit that one is contradicting one’s naturalism in caring for the weak.

Within Western culture a great divide has grown between the metaphysical views of materialism and supernaturalism and such a divide has slowly impacted how Western society treats its weak.[1] The vast majority of lawmakers in Western culture, regardless of religious claims, operate under a materialistic worldview. Such a worldview lacks a proper justification for absolute morality and in many cases justifies the extermination of the weak. The Judeo-Christian worldview alternatively, provides the best justification for an absolute morality that protects the weak. The Judeo-Christian worldview best fits with what humans know a priori to be right, namely that a society should take care of its weak rather than bring them harm.

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ABC put forth possibly one of the most biased reports I’ve seen in quite some time. Starting with an emotional appeal, the article reveals its bias in a most blatant manner, “But under a new law in Oklahoma, women like Casteix, who have been sexually assaulted, will be forced to undergo a second trauma. The law requires them to undergo a sonogram, and depending on the state of pregnancy, it could be a transvaginal one, which involves insertion of a wand.” The article goes on to bury the other side of the story, placing it on the third page, a page that most readers wouldn’t get to.

Journalistic integrity (or the lack thereof) aside, it is true that the law doesn’t allow for exceptions in abortion or incest. Considering that 93% of abortions occur for social reasons (with only about 1% occurring for rape or incest), there’s little reason to include a caveat in the law concerning rape and incest. Regardless, such a caveat is, logically speaking, unnecessary.

When abortion proponents bring up rape and incest as exceptions, they are often using fallacious reasoning. They are making an emotional appeal in order to support the act of abortion. Not to sound completely callous, I do have sympathy for someone who has been raped and then been left with a pregnancy as a result of that rape. Such an event is tragic and if the family or private organizations cannot help such a woman, I believe the government has a moral obligation to help her. Whether that be through paying for her counseling, paying for her healthcare during and after the pregnancy, or providing adequate and safe housing, the government should take care of her if her family or private organizations fall short.

Regardless, if a fetus is a human person (even if certain capacities haven’t been fully realized) then whether the fetus’ creation was intentional, an accident, or the product of a forced sexual act becomes completely irrelevant when discussing the rights of the fetus. Whatever the paternal contributor did has no bearing on the rights of the fetus. Looking at the issue logically (which one must do when determining the morality of an issue) whether or not a pregnancy was caused by rape is completely superfluous. If the fetus is not a human person or has yet to obtain personhood, then whether the law allows the caveat of rape and incest is irrelevant; the law is arbitrary and unnecessary. If, however, the fetus is a human person, then no caveat for rape is needed because the fetus is still a human being.

Before we bring in the victimhood of the mother (which is legitimate, she is a victim in the case of rape and incest), we must also realize that the fetus is also a victim. The fetus will eventually become an infant, that infant will become a child, that child will become a teenager, and that teenager will become an adult. In all those processes, that child will most likely grow up without a father and/or knowing that he is a product of a rapist. This causes quite a bit of guilt and problems on the part of the child. Just as the mother suffers so too the child suffers.

Another aspect to consider is the moral status of being a victim as opposed to being a victimizer. One must consider if it is better morally to be put into the Gulag for refusing to spy on one’s neighbors, or if it is morally better to spy on one’s neighbors and put them in the Gulag in order to avoid the same punishment for one’s self. Most ethicists and even laypeople will agree that, morally speaking, it is better to be a victim than to be a victimizer. When we look to the issue of abortion, specifically in the case of rape, though the woman is in the morally better position by being the victim, when she seeks an abortion she actually becomes a victimizer; though a victim of rape, she shares the moral equivalency of her rapist when she seeks an abortion as she is murdering a human person.

Such harsh terminology might make some uncomfortable, but before having an emotional response, it is better to truly evaluate what was just said. If the fetus is a human person, then to terminate that life is the equivalent to murder. After all, we hardly ever say that Stalin “terminated potential votes,” but rather that he murdered millions of people. We don’t say that a rapist had “involuntary sexual intercourse,” but rather that he raped a woman. We use such terminology because (1) such terminology appropriately describes what occurred and (2) certain words have emotional connotations. Thus, when we look to abortion, we see:

1) An innocent human person (the fetus)

2) The killing of the innocent human person

Killing an innocent human person is almost always called murder. When a woman, who is a victim of rape, seeks to kill the fetus that is the result of rape, she engages in murder. Though she will always be a victim of rape, she becomes a victimizer when she seeks an abortion, which makes her just as immoral as her rapist. This might be a hard pill to swallow, but it still remains true.

In conclusion, whether or not a pregnancy is caused by rape is completely irrelevant. If the fetus is a human person, then no caveat for rape or incest should be allowed (life of the mother, however, does remain a legitimate caveat that people can voluntarily consider). A human person is still a human person, regardless of how he came into existence.

By J. Borofsky

The other day I came across this post and found it quite interesting. What was more interesting was one of the comments given by someone with the handle of “Operation Counterstrike”:

Yes, abortion is homicide. But abortion on demand is JUSTIFIABLE homicide.

If something is inside your body, then you’re entitled to have it killed. No exceptions. Even if it’s an “innocent” person. If you were inside my body, then I’d be entitled to kill you, and if I were inside your body, you’d be entitled to kill me. In fact if ALL the people in the WHOLE HUMPING WORLD, including the innocent ones, the pregnant ones, and the unborn ones, were inside your body, then you’d be entitled to holocaust them. That’s part of the meaning of the word “your” in the phrase “your body”.

This is really a sophomoric version of Judith Jarvis Thompson’s “body ownership” argument. Though he approaches the argument in a childish and immature manner, it is a real argument. I offered up the following as a response:

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By: J. Matthan Brown

Also posted on: Truth is a Man

Since the rise and dominance of metaphysical naturalism in both science and philosophy, many academics have rejected the traditional Judeo-Christian understanding of the soul.  To be sure, substance dualism–the view that both immaterial and material substances exist–is not a popular position amongst contemporary philosophers of mind.  However, substance dualisms’ fall from grace is not entirely due to naturalistic philosophy.  Another reason for its failure has been its persistent association with Cartesian dualism.[1]

The linkage between substance dualism and Cartesian dualism in contemporary philosophy of mind is unfortunate for two reasons: (1) most philosophers believe Descartes arguments have been soundly refuted, and (2) the Cartesian form of dualism exhibits significant conceptual difficulties.  It seems, then, that it is not substance dualism, per se, that modern philosophers find repugnant, but its widespread Cartesian formulation.

Thankfully, while Christians are committed to some form of substance dualism, they are not necessarily committed to a Cartesian view.  As Eleonore Stump explains, Cartesian dualism is hardly the only game in town for orthodox Christians:

As a matter of historical fact . . . it is not true that a Cartesian sort of dualism has been the view traditional espoused by all major monotheisms.  Aquinas, whose views surely represent one major strand of one major monotheism, is familiar with an account very like Cartesian dualism, which he associates with Plato; and he rejects it emphatically.[2]

Unbeknownst to many, Aquinas proposed a form of substance dualism significantly different from both Plato and Descartes; one which naturalistic philosophers may find harder to refute.

This paper will introduce Thomistic dualism, compare and contrast it with the Cartesian view, and offer several reasons why Christian philosophers should favor this form of substance dualism above the Cartesian model.  It will accomplish this by: (1) outlining Descartes understanding of the mind and the body and posing two formidable difficulties facing it, and (2) outlining Thomistic dualism and explaining how it better addresses the problems facing the Cartesian view.

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The other format we had was nice, but too dark for many people to read. Thus, we moved to this new format to hopefully make it “easier on the eyes.”

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