Ohio Abortion Ban: Involuntary Servitude Applied to Parents


Ohio lawmakers are considering a controversial bill that would ban abortions sought because the baby has Down syndrome, placing the swing state at the center of a new battle for anti-abortion advocates.

“What does that say of us as a society if we make decisions about who lives or who dies dependent on if they are going to be an inconvenience, or they are [costing] too much money for health care costs?” Ohio Right to Life President Michael Gonidakis told FoxNews.com. “Someday we are going to find a genetic marker for autism. Are we going to have a 90 percent abortion rate for people with autism? I hope not.” [foxnews.com 8/24/15]

Here’s my question: What does it say about us as a society if some people use the force of government to impose the life of raising a child with Down Syndrome on unwilling victims, i.e. parents?

I realize that some will say, “Life begins at conception. Therefore, you must respect all life, Down Syndrome, or not.”

I could not disagree more that life begins at conception. Life begins when life begins — at the moment of birth. Prior to birth, or at least prior to viability, a fetus is — by its very nature — an extension of the body of the pregnant woman. It’s a potential life, or a life in the making, but not a life in the actual, objective sense.

Anti-abortion laws are based on two assumptions.

One, the entirely faith-based belief that God inserts the divinity of life into a fetus at conception; this is entirely faith-based, and has no relevance to a secular Constitution based on separation of church and state.

Two, the biological claim that a non-viable fetus is just as much a biological life as a newborn infant. But there’s an essential difference between the two. The non-viable fetus cannot function yet — biologically — as a life, apart from or outside of the mother’s body. The infant obviously can. You cannot ignore such a crucial distinction; you cannot evade the difference between a potential life and an actual, self-sustaining (biologically speaking) life.

I am impervious to the arguments by threat, emotion, or intimidation. I am impervious to arguments with pictures or videos of out-of-context body parts or blood stains, because pictures and videos are not, in and of themselves, stand-alone substitutes for rational arguments. I am not writing this article right now to persuade anyone who feels abortion is murder to change their minds, because I know that nothing will do that.

It’s perfectly fine for people to believe whatever they wish to believe. For example, one is free to believe in life after death. But we do not pass laws involving the activities of people in that “life” after death. That would be absurd. Others believe in reincarnation. But we don’t pass laws referring to actions that you allegedly took against me, or I against you, when we each inhabited different bodies in different “lives.” That would be insanity. (Given how things are going, we might be closer to proposals for such laws than you think.)

There’s a reason why we celebrate our birthdays on the date of our births, and not the date of our conceptions. It’s because we all plainly know that our lives began on the date of our births — not nine months earlier.

People are free to believe what they wish about souls (i.e., one’s consciousness) detached from the body, not only before birth or after death, but at any other time. But in a free society, we don’t codify those exclusively faith-based beliefs into law. Not unless it’s a religious dictatorship, or some other kind of dictatorship.

If you discover only after birth that your child has Down Syndrome, or any other illness, you have no right to kill that child. However, if technology gets us to the point where you can know about this tragic development prior to birth, early on in the pregnancy no less, then no moral government would ever force its citizens to bring such pregnancies to term.

I consider this a new low.

We’re rapidly becoming a society of “brother’s keepers.” More and more, the government decides that everyone must be cared for, protected and nurtured at others’ expense. One price of such a society is that the government that makes the commitment to caring for everyone will eventually control the activities, behaviors and choices of everyone.

The legislation is unique [foxnews.com reports], though not unprecedented. North Dakota passed a similar measure in 2013 that banned abortions motivated by the sex of the baby; a diagnosis for a genetic abnormality such as Down syndrome; or the potential for a genetic abnormality.

Notice that governments (state level, for the moment) now feel empowered to decide the preferences of their child’s gender. So far, it’s only in the negative. “You have no right to terminate your pregnancy based on gender.” How long before government gets to decide how many children you have, when you have them, or in what order of gender you must have them? In principle, there’s nothing to stop this, once you start down the path North Dakota has already gone, and Ohio seems poised to go down now.

Whether religious or otherwise, “left wing” or “right wing,” authoritarian and totalitarian governments always rely on the same thing: the creed of self-sacrifice. Even more than most anti-abortion laws, these North Dakota and Ohio forms of legislation advocate the imposition of sacrifice as an end in itself — primarily because it’s a sacrifice, the laws imply, it should be imposed on people for that reason. It’s involuntary servitude, applied to parenthood.

Forcing people to be parents of a mentally or physically disabled child whether they wish to be, or not, is one of the most ruthless, sadistic and mind-numbing forms of totalitarianism possible. Stop saying, “It can’t happen in America.” It’s already starting.

Abortion In Case of Rape is An Argument

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.

“Post-Birth Abortion” Witch Hunt: Does Planned Parenthood Condone Murder?

In cases of a “botched” abortion, once delivered outside of the woman all efforts must be taken to support the newborn assuming it is viable. This is a far more complex issue to deal with (as opposed to the clear cut case of an abortion, say at one month into a pregnancy). But as in the case of “partial birth” abortions this is a woman’s right.

Capitalism Magazine writer Ed Cline had this to say on the recent controversy where it is claimed that “Planned Parenthood Official Argues for Right to Post-Birth Abortion“:

Here we have in this video (which I watched in its entirety) a woman being literally badgered by politicians asking her loaded questions (e.g., that hoary old chestnut of a courtroom question, “When did you stop beating your wife?”). Every one of them tried to coax out of her a confession that she condones “murder.” Not one queries her about the term or trimester in which an abortion has been performed. Was it at four months? Six months? Seven? Eight? And what is the physical condition of the “baby on the table”? Is it damaged? Is it an unsalvageable “preemie?” Was it going to be born defective, mentally or physically? Is it crying? Is it really a “patient on the table,” as the one snarky lawmaker remarked? There are a multitude of other issues appended to the abortion issue. But obviously the legislators weren’t interested in facts, not even medical facts. They were only interested in indicting the woman and abortionists and women who want an abortion for “murder,” who were all deemed guilty before the hearing convened. This was a witch hunt, not a civil enquiry.


Roe vs. Wade: Forty Years Later (Audio)

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


Grasping the essence of the abortion issue

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.

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