Having sat through too many evangelical sermons in my younger life, I’ve developed a strong resistance to arguments that draw on analogy. Most of the sermons I endured as a teenager and young adult were heavy-laden with analogies; now I can’t help seeing them as a recourse for lazy-mindedness (not always deliberate) and tendentiousness (usually deliberate). They’re useful for when you want others to believe something for which you don’t have concrete evidence, or which may contain many different truths that are unendingly complex, and the analogy helps you to focus on a single one.
I strongly object to analogies when it comes to pregnancy and abortion. Having been pregnant a couple of times in my life and not reeling anymore from the experience, I’m amused or offended, depending on my mood, when pregnancy is compared to owning a house in which you are hosting the homeless and you’re obligated to keep them overnight because there is a blizzard outside. Pregnancy is not much like organ donation; and it is certainly nothing even potentially akin to being a slave-owner or a (female supremacist) Nazi. (Seriously: those two last ones are central arguments of the anti-abortion movement’s desire to enshrine fetal rights. Anti-abortion advocates imagine that pro-choice women see fetuses as “subhuman”; therefore, much like Nazis and slave owners, they allow them to be eliminated at will. That leap of (ana)logic leads directly into the abyss of manipulativeness and dishonesty.) I’ve always seen the abortion-is-murder analogy as a shocking distortion of the reality of an unwanted pregnancy and the maternal-fetal relationship.
I’ve also considered abortion from the angle of the animal rights movement, something more of a personal and professional interest for me. While I can see a few parallels between the anti-abortion and animal rights movements, there are more divergences than similarities, and in fact the philosophical argument for animal rights is more of an evolving process with a rich philosophical framework. Most importantly to me, animal liberation/welfare/rights arguments are not based on analogies and projections; they are based on the realities of animals’ lives and the way we think about them and use them.
Because being pregnant – and being a fetus – is not like anything else or any other stage of human or animal development, analogies are inappropriate for describing what happen to a body and a mind during that time. Perhaps because I have observed and dealt with a lot of non-human animal pregnancies and deliveries, I’ve grown more sensitive to messy and complex medical realities and the risks involved for both mother and fetus, and therefore can appreciate the wide range of potential calamities that can occur. I can also appreciate the incomplete but evolving state of knowledge regarding diagnosis, prognosis, and treatment, and people’s varying capabilities in handling problems and catastrophes. Most of the common things that can go wrong during a pregnancy or to a fetus can be addressed and corrected, but there is a small subset of devastating problems that cannot be fixed, not even with current technology.
Since the assassination of Dr Tiller, the renowned late-term abortion doctor from Wichita, by an anti-abortion zealot, I’ve been researching and reading about some of the conditions that have resulted in women choosing to abort a pregnancy that was initially desired. I was amazed at the number of conditions I had never heard of – though I shouldn’t be, as these most serious ones never come up in veterinary medicine and may have something to do with the complexity of the human genome, fertility treatments, and other factors: twin-to-twin transfusion syndrome, trisomy 13, triploidy, fragile X syndrome, severe osteogenesis imperfecta, and many others. Another one here. And here. A few others I already knew about, such as severe neural tube defects and anencephaly.
A lot of women have decided to come out with their stories in the aftermath of Dr Tiller’s murder, and that is a very good thing. The holocaust rhetoric and imagery around later-term abortion were deliberately chosen by Francis Schaeffer (for which his son has recently apologised) when he wrote his treatises lamenting the decline of traditional religion back in the 1970s. While it’s understandable that women who’ve had a later-term abortion would just want to either grieve or forget the experience and get on with their lives, it’s important that they speak out in order to bring some truth and first-hand accounts to the table. People who casually imagine that women dispose of their half-grown fetuses cavalierly or out of convenience, or who believe that they must accept even the most severe congenital defect and care for a non-viable baby until it inevitably dies, no matter the consequences to their own reproductive and mental health, or the needs of their already-born children. These people need to understand that late-term abortion involves the most intensely personal situations, which sometimes include severe depression, cancer treatments and families with children who already have multiple disabilities. These issues should never have been allowed to become the target of a movement that pretends to be pious, but which has always been intensely political.
As for the pious individuals who still insist on sticking their noses and religious morality into the most private and intimate business of others, I think they should learn the meaning of empathy, and shame. A generation or so back, it was considered shameful when a woman had a baby out of wedlock, but with the decline of traditional religions and structures, the stigma of single parenthood has been erased. I can only hope that the appropriate stigma will attach itself to people who try to interfere in these most intimate problems and decisions of others.