Secular Pro-Life has published an article co-authored by Kelsey Hazzard of SPL, and me.
Some further thoughts on the ideas of the article (these thoughts are mine and may or may not be thoughts of the co-author):
We wrote: those who are not pregnant . . . will have to give up time, energy, and money to share the load of children . . .
What would be the economic mechanisms to ensure that sharing? The following is a comment I once posted under Sean Cahill’s “I am equal, not the same”:
Thanks, Sean Cahill, for providing a lot of clarity for me. I think some questions still remain, however:
“We are not liberated until both sexes are fully accepted as they are.”
As vehicles for the full acceptance of women as they are, in another guest post you listed the following things that Roe did NOT provide:
1. children born outside of marriage and their mothers are de-stigmatized
2. ensure women are able to earn a living wage
3. ensure proper maternity benefits
4. demand accommodations for parenting students and employees at colleges and workplaces
5. demand men act responsibly.
Can women as they are (i.e., without abortion) attain equality through these vehicles? The problem I see is this: Under capitalism as we know it, people win economic independence for themselves only when they get compensated for producing marketable goods or services. Child-carrying and child-rearing are not presently marketable goods or services, so if some of a woman’s time and energy goes into child-carrying and child-rearing, she will be hindered in winning economic independence unless child-carrying and child-rearing become marketable services. Handouts from those who ARE getting compensated for producing marketable goods or services do not have as much potential to add up to real money as do the direct compensations that go to the real (real in capitalistic terms) producers. And your points 2-4 above are, in a capitalistic framework, handouts.
So why not begin to treat child-carrying and child-rearing as marketable services? The answer revolves around demand. Under some neo-capitalistic system, they could indeed be marketable services, and under a socialistic system also, they could be services deserving of compensation. The level of the fee or the compensation would depend on the level of a given society’s demand for population, but in every society there is always a demand for at least some level of replacement of population. So your points 2-4 above would be upgraded from handouts to earned compensation.
Even if child-carrying and child-rearing were treated in this way, however, there would not be full equality of opportunity if these activities were to continue to be seen, as at present, as relatively menial occupations. The quip about “brood-mares of the state” would be quite appropriate. Considering the importance of upbringing in relation to whether a child grows up to be an asset to society or a liability, good child-rearing should rather be seen as a prized and highly-compensated set of skills (the most important skill being a hard one to learn — true motherly love).
But even with that “fix” in our framework, skilled mothers might not be as highly valued as top scientists, artists, entertainers and athletes. And still more importantly, pregnant women and mothers would not be equal in a society — either a capitalistic society or a socialistic society — where the demand for population was low.
All the above was probably clarified a long time ago by some feminist writer or other. Where I would differ from pro-choice feminists might be this: I don’t see any of these problems as quite adding up to justification for killing babies.
Both capitalism and socialism are materialistic. I think that pregnant women and mothers will win equality only when their contribution is recognized in a sense that is not materialistic, and when they are compensated, if not by economic independence and opportunity, then by some kind of clout in society that is as good or better. In order for this to happen, society has to recognize that the contribution made by pregnant women and mothers is at least as valuable as the contribution of top scientists, artists, entertainers and athletes. Pregnant women and mothers contribute even if their children are not needed by society in a utilitarian way. Yet their contribution will not always be recognized as long as the calculus is a materialistic one. Their contribution is to give life.
We wrote:The full value of this uniquely female contribution cannot be understood as long as the calculus is a purely materialistic one. . . . Thus women’s true equality, including the equality of women with unplanned pregnancies, requires a deep sensitivity to the value of life and the damage done to us all when already-existing life is devalued . . .
Will this day ever come? Please see “What’s in It for the Born?”
Here is a comment I recently posted under Destiny Herndon-De La Rosa’s “Can you imagine a world without abortion?”:
Recently someone said to me, in relation to pro-life feminist thinking, “Strange to see someone argue that giving people more sovereignty over their own bodies is [patriarchal].”
But “sovereignty” of course means a right to kill their offspring, and it turns out that when you give someone that right, whatever happens next is their own problem — they are on their own. If they decide against abortion and opt to carry the pregnancy to term, then to the father of the baby, and to society, it will seem that they brought the burdens of pregnancy on themselves. And if they decide to raise the child, then it is a much bigger problem yet that they “brought on themselves.” Whereas if they decide to abort, no one will suffer any negative physical or psychological consequences as much as they will (though they undeniable stand to gain something as well).
Can we at least agree on this — that, though it may be paradoxical, pregnant women who DON’T want to abort will be better off in a society where abortion is not a legal option — where they DON’T have legal “sovereignty over their own bodies” ?
So they will be better off, whereas women who do want to abort, assuming they win the small physical gamble they take when they get the legal abortion, would be better off in a society where abortion is legal — better off, that is, in terms of their materialistic situation and ambitions.
Assuming that “better off in terms of their materialistic situation and ambitions” is really better off, in net, for that group of women, then we see that a society where abortion is not a legal option will be better for one group of women and worse for another group of women, and whether it is better for women overall might just depend on how many there are in each group.
And IS “better off in terms of their materialistic situation and ambitions” in fact better off for women who want to abort? A very deep question.
An academic paper, by a woman named Sidney Callahan, on what is lost by women where abortion is legal, is “Abortion and the Sexual Agenda: A Case for Pro-Life Feminism”. It concludes:
“Another and different round of feminist consciousness raising is needed in which all of women’s potential is accorded respect. This time, instead of humbly buying entrée by conforming to male lifestyles, women will demand that society accommodate itself to them.
“New feminist efforts to rethink the meaning of sexuality, femininity, and reproduction are all the more vital as new techniques for artificial reproduction, surrogate motherhood, and the like present a whole new set of dilemmas. In the long run, the very long run, the abortion debate may be merely the opening round in a series of far-reaching struggles over the role of human sexuality and the ethics of reproduction. Significant changes in the culture, both positive and negative in outcome, may begin as local storms of controversy. We may be at one of those vaguely realized thresholds when we had best come to full attention. What kind of people are we going to be? Prolife feminists pursue a vision for their sisters, daughters, and grand-daughters. Will their great-grand-daughters be grateful?”
“Further thoughts” may be continued later.
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Some future posts:
Evolution, and the Humanizing and Uplifting Effect on Society of a Commitment to the Unborn
A Trade-Off of a Sensitive Nature
Unborn Child-Protection Legislation, the Moral Health of Society, and the Role of the American Democratic Party
The Motivations of Aborting Parents
Why Remorse Comes Too Late
The Kitchen-Ingredients Week-After Pill
Unwanted Babies and Overpopulation
The Woman as Slave?
Abortion and the Map of the World