Follow up this post with Paganism in the 21st century, the sequel.
You do know that in ancient Rome and Greece, pagans all, they often “disposed” of unwanted and/or deformed newborns by leaving them outside the city walls to die of exposure? Welcome to the 21st century version:
The Abstract from the Journal of Medical Ethics:
Abortion is largely accepted even for reasons that do not have anything to do with the fetus’ health. By showing that (1) both fetuses and newborns do not have the same moral status as actual persons, (2) the fact that both are potential persons is morally irrelevant and (3) adoption is not always in the best interest of actual people, the authors argue that what we call ‘after-birth abortion’ (killing a newborn) should be permissible in all the cases where abortion is, including cases where the newborn is not disabled.
And here’s more:
Two ethicists working with Australian universities argue in the latest online edition of the Journal of Medical Ethics that if abortion of a fetus is allowable, so to should be the termination of a newborn.
Alberto Giubilini with Monash University in Melbourne and Francesca Minerva at the Centre for Applied Philosophy and Public Ethics at the University of Melbourne write that in “circumstances occur[ing] after birth such that they would have justified abortion, what we call after-birth abortion should be permissible.”
The two are quick to note that they prefer the term “after-birth abortion“ as opposed to ”infanticide.” Why? Because it “[emphasizes] that the moral status of the individual killed is comparable with that of a fetus (on which ‘abortions’ in the traditional sense are performed) rather than to that of a child.” The authors also do not agree with the term euthanasia for this practice as the best interest of the person who would be killed is not necessarily the primary reason his or her life is being terminated. In other words, it may be in the parents’ best interest to terminate the life, not the newborns….
The authors go on to state that the moral status of a newborn is equivalent to a fetus in that it cannot be considered a person in the “morally relevant sense.” On this point, the authors write:
Both a fetus and a newborn certainly are human beings and potential persons, but neither is a ‘person’ in the sense of ‘subject of a moral right to life’. We take ‘person’ to mean an individual who is capable of attributing to her own existence some (at least) basic value such that being deprived of this existence represents a loss to her.
Merely being human is not in itself a reason for ascribing someone a right to life. Indeed, many humans are not considered subjects of a right to life: spare embryos where research on embryo stem cells is permitted, fetuses where abortion is permitted, criminals where capital punishment is legal.
Giubilini and Minerva believe that being able to understand the value of a different situation, which often depends on mental development, determines personhood. For example, being able to tell the difference between an undesirable situation and a desirable one. They note that fetuses and newborns are “potential persons.” …
And what about adoption? Giubilini and Minerva write that, as for the mother putting the child up for adoption, her emotional state should be considered as a trumping right. For instance, if she were to “suffer psychological distress” from giving up her child to someone else — they state that natural mothers can dream their child will return to them — then after-birth abortion should be considered an allowable alternative.
The authors do not tackle the issue of what age an infant would be considered a person….
First Things, a publication of the The Institute on Religion and Public Life, notes that while this article doesn’t mean the law could — or would — allow after-birth abortions in future medical procedures, arguments such as “the right to dehydrate the persistently unconscious” began in much the same way in bioethics journals.
Read it all. Note the appropriation of language: “after-birth abortion” instead of “infanticide.” It takes you a minute to figure out that “after-birth abortion” means killing a child.
Of course, these “ethicists” do have a point. Why is the arbitrary moment in time of the birth the only difference between a “legal” abortion and an “illegal” murder? Good question. Too bad we’ve already ceded so much of the ground in the abortion debate that it becomes harder and harder to argue that the few minutes between inside and outside the womb mean anything in terms of the mother’s ability to “terminate” (see how easy it is to play the semantics game? I mean “kill”) her child.