Article

After-Birth Abortion: Why Should the Baby Live?

Department of Philosophy, University of Milan, Milan, Italy.
Journal of medical ethics (Impact Factor: 1.51). 03/2012; 39(5). DOI: 10.1136/medethics-2011-100411
Source: PubMed

ABSTRACT

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.

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    • "La vida académica de la bioética, acogida por numerosas editoriales de revistas periódicas y textos, tiende a caer en la redundancia, en la minucia irrelevante, y no tiene pudor en acoger ideas impresentables , como proclamar la " inutilidad " del concepto de dignidad o la sugerencia que el estatus del recién nacido no difiere de aquel del feto. De modo que si existe justificación de abortar un embrión " enfermo " , será igualmente permisible cometer infanticidio después del nacimiento , lo cual crea la figura, semánticamente errónea y éticamente impresentable, del " aborto post-nacimiento " (Giublini y Minerva, 2012). Irrelevancia social y excesos académicos muestran la doble faz de la bioética: una elaborada disquisición teórica y un esfuerzo por esquematizar y sistematizar la aplicación práctica de la reflexión bioética con recurso a principios cuya primacía es permanentemente sometida a ratificación o crítica. "
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    ABSTRACT: La enseñanza de la bioética pierde contacto con la realidad social en la cual se ejercen las actividades de su ámbito (medicina, investigación biomédica, salud pública). Su reflexión práctica se vuelve esquemática y cortocircuitada en principios y dogmas, incluso proponiendo modos algorítmicos de decisión. El original discurso sobre la depuración moral del encuentro clínico, la relación paciente-médico y probando-investigador comandados por decisiones informadas pierde relevancia por cuanto estas práctica se han distorsionado por efecto de la biomedicina impersonal.Por otro lado, la bioética se deja seducir por el lenguaje holístico de la ética global, adhiriendo al coro de buenas intenciones que se estrellan con una realipolitik que permite el aumento de inequidades, el deterioro ambiental, la inseguridad ciudadana. La ética debe recuperar su enfoque proximal, intermediando entre la teoría y las prácticas con un discurso atingente a los problemas reales y de suficiente rigor como para influir sobre su entorno social.
    Full-text · Article · Jul 2015
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    • "Contraception is always seen as a better choice than abortion among both pro-choice and pro-life supporters. As regards methods of birth control, it is universally accepted that contraception is preferable to abortion, just as abortion is preferable to infanticide (Giubilini and Minerva, 2011). There is also a reliable consensus that abortion is worse the later and less safely it is performed. "
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    ABSTRACT: The absence of agreement on the ethical legitimacy of abortion does not entail the impossibility of finding a consensus on the best policy on abortion. This consensus is affordable because nobody doubts that, regarding the methods of birth control, contraception is better than abortion, abortion is better than infanticide and abortion is worse the later and the less safe it is performed. Because the complete elimination of abortion is not possible, the most relevant realistic political objectives that can be proposed are reducing the abortion rate, reducing the gestational age of abortions and making the remaining abortions safer. Restrictive policies do not contribute to lowering the abortion rate while are associated with unsafe abortions and higher women's morbidity and mortality.
    Full-text · Article · Jan 2015 · International Journal of Health Planning and Management
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    • "Some commentators believe that clinicians in the Netherlands have approached the bottom of a very slip - pery slope in their adoption of the Groningen protocol , which allows child euthanasia under certain conditions ( Jotkowitz and Glick , 2006 ) . Meanwhile , other European bioethicists push the underlying arguments further , even claiming that certain forms of infanticide might be prop - erly redesignated " after - birth abortion " ( Giubilini and Minerva , 2013 ) . Unsurprisingly , the latter paper gener - ated controversy worldwide , further reflecting the diver - sity of views in Europe on the value of life . "
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    ABSTRACT: End-of-life care practices and attitudes in Europe are highly diverse, which is unsurprising given the variety of cultural and religious patterns across this region. The most marked differences are in the legal and ethical stances towards assisted dying, although there are also variations in limitation of life-sustaining treatment and the authority of advance directives to decline such treatment. Palliative care has made a rapid and impressive development in many European countries over the last decade, and alleviating symptoms at the end of life is permitted, even if the drugs used might (in the rare case) not only relieve suffering but also shorten life. Fueled by the politically led process of European harmonization, future policies and laws on end-of-life care might converge. However, at the base of many ethical conflicts there remain deeply rooted differences about promoting the sanctity of life, eradicating suffering, and respecting patients' autonomous wishes.
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