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To: Neocon who wrote (17127)4/19/2000 2:06:00 AM
From: greenspirit  Read Replies (2) | Respond to of 769667
 
Neo, article...Who's Really Controlling Women?
by Stephanie Herman

americanpartisan.com



To: Neocon who wrote (17127)4/19/2000 8:37:00 AM
From: PROLIFE  Read Replies (1) | Respond to of 769667
 
Neocon,

Thanks for that article on LFL. Do you have any idea whether this position is well received in the Libertarian Party?

dan



To: Neocon who wrote (17127)4/20/2000 12:27:00 PM
From: E  Respond to of 769667
 
ONE:

What neither side wants you to know.
Abortion and Brain Waves

By GREGG EASTERBROOK
Issue date: 01.31.00
Post date: 01.24.00

No other issue in American politics stands at such
an impasse. Decades after Roe v. Wade, the
abortion debate remains a clash of absolutes: one
side insists that all abortions be permitted, the other
that all be prohibited. The stalemate has many and
familiar causes, but a critical and little-noticed one
is this: Public understanding has not kept pace with
scientific discovery. When Roe was decided in
1973, medical knowledge of the physiology and
neurology of the fetus was surprisingly scant. Law
and religion defined our understanding, because
science had little to say. That is now changing, and
it is time for the abortion debate to change in
response.

Quietly, without fanfare, researchers have
been learning about the gestational phases
of human life, and the new information fits
neither the standard pro-choice position
nor the standard pro-life position. As far
as science can tell, what happens early in
the womb looks increasingly like
cold-hearted chemistry, with the natural
termination of potential life far more
common than previously assumed. But
science also shows that by the third
trimester the fetus has become much more
human than once thought--exhibiting, in
particular, full brain activity. In short, new
fetal research argues for keeping abortion
legal in the first two trimesters of
pregnancy and prohibiting it in the third.

This is a
message neither
side wants to
hear. But, as
the Supreme
Court prepares
to take up the
abortion issue
for the first time in nearly a decade, new
fetal science may provide a rational,
nonideological foundation on which to
ground the abortion compromise that
currently proves so elusive. And, curiously
enough, by supporting abortion choice early
in pregnancy while arguing against it later
on, the science brings us full circle--to the
forgotten original reasoning behind Roe.

[continued. This is from tnr.com]



To: Neocon who wrote (17127)4/20/2000 12:29:00 PM
From: E  Respond to of 769667
 
TWO:

Many religious interpretations today hold
that life begins when sperm meets egg. But
this has not always been so; until 1869, for
example, the Catholic Church maintained
that life commenced 40 days after
conception. Derived from interpretation
rather than from Scripture--the Bible says
nothing about when the spark of life is
struck--the notion that sacredness begins
when sperm meets egg hinges on the
assumption that it is God's plan that each
act of conception should lead to a baby.

But new science shows that conception
usually does not produce a baby. "The
majority of cases in which there is a
fertilized egg result in the non-realization
of a person," says Dr. Machelle Seibel, a
reproductive endocrinologist at the Boston
University School of Medicine. What exists
just after conception is called a zygote.
Research now suggests that only about half
of all zygotes implant in the uterine wall and
become embryos; the others fail to
continue dividing and expire. Of those
embryos that do trigger pregnancy, only
around 65 percent lead to live births, even
with the best prenatal care. The rest are
lost to natural miscarriage. All told, only
about one-third of sperm-egg unions result
in babies, even when abortion is not a
factor.

This new knowledge bears particularly on
such controversies as the availability of
"morning after" birth-control pills, which
some pharmacy chains will not stock.
"Morning after" pills prevent a zygote from
implanting in the uterine wall. If half of all
fertilized eggs naturally do not implant in
the uterine wall, it is hard to see why a
woman should not be allowed to produce the
same effect using artificial means.

More generally, the evidence that
two-thirds of conceptions fail regardless
of abortion provides a powerful new
argument in favor of choice in the early
trimesters. Perhaps it is possible that God
ordains, for reasons we cannot know, that
vast numbers of souls be created at
conception and then naturally denied the
chance to become babies. But science's new
understanding of the tenuous link between
conception and birth makes a strong case
that what happens early in pregnancy is not
yet life in the constitutional sense.

Yet, if new science buttresses the
pro-choice position in the initial trimesters,
at the other end of pregnancy it delivers
the opposite message. Over the past two
decades it has become increasingly clear
that by the third trimester many fetuses
are able to live outside the mother, passing
a basic test of personhood. Now research
is beginning to show that by the beginning
of the third trimester the fetus has
sensations and brain activity and exhibits
other signs of formed humanity.

Until recently most physicians scoffed at
the idea of fetal "sentience." Even
newborns were considered incapable of
meaningful sensation: until this generation,
many doctors assumed that it would be days
or weeks before a newly delivered baby
could feel pain. That view has been
reversed, with the medical establishment
now convinced that newborns experience
complex sensations. The same thinking is
being extended backward to the
third-trimester fetus.

Over the past decade, pediatric surgeons
have learned to conduct within-womb
operations on late-term fetuses with
correctable congenital conditions. As they
operated within the womb, doctors found
that the fetus is aware of touch, responds
to sound, shows a hormonal stress reaction,
and exhibits other qualities associated with
mental awareness. "The idea that the
late-term fetus cannot feel or sense has
been overturned by the last fifteen years
of research," says Dr. Nicholas Fisk, a
professor of obstetrics at the Imperial
College School of Medicine in London.

[continued. This is from tnr.com]



To: Neocon who wrote (17127)4/20/2000 12:29:00 PM
From: E  Respond to of 769667
 
THREE:

Most striking are electroencephalogram
(EEG) readings of the brain waves of the
third-trimester fetus. Until recently, little
was known about fetal brain activity
because EEG devices do not work unless
electrodes are attached to the scalp, which
is never done while the fetus is in the
womb. But the past decade has seen a
fantastic increase in doctors' ability to
save babies born prematurely. That in turn
has provided a supply of fetal-aged
subjects who are out of the womb and in
the neonatal intensive care ward, where
their EEG readings can be obtained.

EEGs show that third-trimester babies
display complex brain activity similar to
that found in full-term newborns. The legal
and moral implications of this new evidence
are enormous. After all, society increasingly
uses cessation of brain activity to define
when life ends. Why not use the onset of
brain activity to define when life begins?

Here is the developmental sequence of
human life as suggested by the latest
research. After sperm meets egg, the cells
spend about a week differentiating and
dividing into a zygote. One to two weeks
later the zygote implants in the uterine wall,
commencing the pregnancy. It is during this
initial period that about half of the
"conceived" sperm-egg pairings die
naturally. Why this happens is not
well-understood: one guess is that genetic
copying errors occur during the incipient
stages of cellular division.

The zygotes that do implant soon transform
into embryos. During its early growth, an
embryo is sufficiently undifferentiated that
it is impossible to distinguish which tissue
will end up as part of the new life and which
will be discarded as placenta. By about the
sixth week the embryo gives way to the
fetus, which has a recognizable human
shape. (It was during the embryo-fetus
transition, Augustine believed, that the soul
is acquired, and this was Catholic doctrine
for most of the period from the fifth
century until 1869.) Also around the sixth
week, faint electrical activity can be
detected from the fetal nervous system.
Some pro-life commentators say this means
that brain activity begins during the sixth
week, but, according to Dr. Martha
Herbert, a neurologist at Massachusetts
General Hospital, there is little research to
support that claim. Most neurologists
assume that electrical activity in the first
trimester represents random neuron firings
as nerves connect--basically, tiny spasms.

The fetus's heart begins to beat, and by
about the twentieth week the fetus can
kick. Kicking is probably a spasm, too, at
least initially, because the fetal cerebral
cortex, the center of voluntary brain
function, is not yet "wired," its neurons still
nonfunctional. (Readings from 20- to
22-week-old premature babies who died at
birth show only very feeble EEG signals.)
From the twenty-second week to the
twenty-fourth week, connections start to be
established between the cortex and the
thalamus, the part of the brain that
translates thoughts into nervous-system
commands. Fetal consciousness seems
physically "impossible" before these
connections form, says Fisk, of the
Imperial College School of Medicine.

At about the twenty-third week the lungs
become able to function, and, as a result, 23
weeks is the earliest date at which
premature babies have survived. At 24
weeks the third trimester begins, and at
about this time, as the cerebral cortex
becomes "wired," fetal EEG readings begin
to look more and more like those of a
newborn. It may be a logical consequence,
either of natural selection or of divine
creation, that fetal higher brain activity
begins at about the time when life outside
the mother becomes possible. After all,
without brain function, prematurely born
fetuses would lack elementary survival
skills, such as the ability to root for
nourishment.

[continued. This is from tnr.com]



To: Neocon who wrote (17127)4/20/2000 12:30:00 PM
From: E  Respond to of 769667
 
FOUR:

At about 26 weeks the cell structure of the
fetal brain begins to resemble a newborn's,
though many changes remain in store. By
the twenty-seventh week, according to Dr.
Phillip Pearl, a pediatric neurologist at
Children's Hospital in Washington, D.C., the
fetal EEG reading shows well-organized
activity that partly overlaps with the brain
activity of adults, although the patterns are
far from mature and will continue to change
for many weeks. By the thirty-second week,
the fetal brain pattern is close to identical
to that of a full-term baby.

Summing up, Paul Grobstein, a professor of
neurology at Bryn Mawr University, notes,
"I think it can be comfortably said that by
the late term the brain of the fetus is
responding to inputs and generating its own
output. The brain by then is reasonably
well-developed. But we still don't know what
within the fetal brain corresponds to the
kind of awareness and experience that you
and I have." The fetus may not know it is a
baby or have the language-ordered
thoughts of adults. But Grobstein points out
that from the moment in the third
trimester that the brain starts running, the
fetus can experience the self/other
perceptions that form the basis of human
consciousness--since the womb, to it,
represents the outside world.

In 1997, the Royal College of Obstetricians
and Gynecologists, Britain's equivalent to a
panel of the National Academy of Sciences,
found that, because new research shows
that the fetus has complex brain activity
from the third trimester on, "we
recommend that practitioners who
undertake termination of pregnancy at 24
weeks or later should consider the
requirements for feticide or fetal analgesia
and sedation." In this usage, "feticide"
means killing the fetus the day before the
abortion with an injection of potassium that
stops the fetus's heart, so that death
comes within the womb. Otherwise, the
Royal College suggests that doctors
anesthetize the fetus before a
third-trimester termination--because the
fetus will feel the pain of death and may
even, in some sense, be aware that it is
being killed.

If a woman's life is imperiled, sacrificing a
third-trimester fetus may be unavoidable.
But the American Medical Association
(AMA) says late-term abortions to save the
mother's life are required only under
"extraordinary circumstances"; almost all
late-term abortions are elective. In turn,
the best estimates suggest that about 750
late-term abortions occur annually in the
United States, less than one percent of
total abortions. (An estimated 89 percent of
U.S. abortions occur in the first trimester,
ethically the least perilous time.) Pro-choice
advocates sometimes claim that, because
less than one percent of abortions are
late-term, the issue doesn't matter. But
moral dilemmas are not attenuated by
percentages: no one would claim that 750
avoidable deaths of adults did not matter.

On paper the whole issue would seem moot,
because Supreme Court decisions appear to
outlaw late-term abortion except when the
woman's life is imperiled. But in practice
the current legal regime allows almost any
abortion at any time, which turns out to be
a corruption of Roe.

In its 1973 opinions in Roe and a companion
case called Bolton, the Supreme Court
established an abortion hierarchy: during
the first trimester, there would be
essentially no restrictions; during the
second trimester, states could regulate
abortion, but only to insure that procedures
were carried out by qualified practitioners;
during the third trimester, states could
prohibit abortion, except when necessary
"to preserve the life or health of the
mother." (In abortion law, the Supreme
Court sets ground rules, but states enact
the regulations; Congress can sometimes
intervene.) Roe's third-trimester standard
was considered largely theoretical, because
in 1973 doctors were generally unable to
perform safe late-term abortions. That
would change.

[continued. This is from tnr.com]



To: Neocon who wrote (17127)4/20/2000 12:31:00 PM
From: E  Respond to of 769667
 
FIVE:

Roe was premised on the idea that the
Constitution protects medical privacy, an
important concept in law for everyone, not
just women. But even constitutional rights
may be regulated, as, for example, libel
laws regulate free speech. Roe did not
grant an unqualified privilege: it held that a
woman's claim to make her own medical
choices is strong in the first trimester of
pregnancy, moderate in the second, and
weak in the third, at which point the state
acquires a "compelling" interest in the
protection of new life. The court's
inclination to permit abortion in the first
two trimesters and all but ban it in the
third was both morally defensible and
helpful to physicians and regulators,
because the beginning of the third
trimester can be objectively determined
within a week or so. Whatever one thinks
of the legal reasoning in Roe--the opinion is
sometimes attacked even by liberal scholars
for its shaky use of precedent--its
attempts at rights-balancing are a model of
conscientious jurisprudence.

The problem is that Roe's third-trimester
protections were brushed aside by two
descendant Supreme Court cases, Danforth
in 1976 and Colautti in 1979. Danforth
tossed out Roe's clear, comprehensible
third-trimester distinction and substituted
a "viability" standard so vague it was
impossible to make heads or tails of it.
Unlike the third trimester, which can be
objectively delineated, viability is
subjective. Some babies are viable at the
biological frontier of 23 weeks; others die
even if carried to term; there is no way to
know in advance. Danforth went so far as to
prohibit states from drawing clear lines at
the third trimester--that is, it forbade
states from using the logic of Roe.

Three years later, Colautti essentially said
that, since no one could understand
Danforth, it would henceforth be up to
each woman's physician to determine
whether a fetus was viable and thus legally
protected. Here a misjudgment was poised
atop an error, given that no doctor can ever
be sure that a fetus is viable. Since the
person making the determination may also
perform the abortion, all a physician has to
do under Colautti is hazard a guess that the
fetus is not viable, and a late-term abortion
may proceed. There is no accountability
for, or review of, the physician's judgment.
And, if an abortion occurs, no disproof of
the doctor's judgment is possible, since the
chance of viability ends.

The blurry viability standard was
reinforced in the 1992 Supreme Court case
called Casey. Again the Court appeared to
outlaw late-term abortion, saying that a
viable fetus should be constitutionally
protected. But it rejected bright-line
definitions of the onset of life, specifically
forbidding states to employ the third
trimester as a clear, enforceable standard.
Instead the Court cryptically declared that
viability confers protection "whenever it
may occur"--medically close to meaningless,
since there is no sure means to determine
viability. Under Casey, as under Colautti, it
is the abortion provider who deems
whether a third-trimester fetus is viable,
which makes almost any late-term abortion
permissible. That is the status quo today.

Casey appeared to grant states the
authority to restrict late-term abortion so
long as they do not "unduly" burden women
seeking early abortions. Thirty states
proceeded to enact third-trimester
restrictions, but most of these have been
struck down, either for being too vague to
enforce or for containing Trojan-horse
language meant to erode Roe itself.

Recently, some states have opted for
legislation intended solely to prevent a form
of late-term abortion called D&X, in which
delivery is induced, the fetus is partly
born, feet first, and then the skull is
crushed and the brains vacuumed out.
There is no moral distinction between
aborting a late-term fetus via D&X and
doing the same via the D&E procedure, in
which death occurs within the womb: either
both are defensible or neither is. (See
"Sideshow," by Jeffrey Rosen, November
29, 1999.) Yet D&X is undeniably barbaric.
The AMA has recommended that its
members not perform this procedure,
adding that "there does not appear to be
any identified situation" in which it is
required for the health of the mother. In
many nations, the technique is unthinkable:
Fisk, of the Imperial College School of
Medicine, notes, "I've never known a
respectable physician who has done a D&X."

This fall, the U.S. Court of Appeals for the
Seventh Circuit upheld a Wisconsin statute
that prohibited D&X abortion but allowed
D&E. (The opinion was by my brother Frank,
an appellate judge, who had no connection
to the writing of this article.) Editorialists
declared that, for the first time, a federal
court had "banned" late-term abortion,
though the decision did nothing of the
kind--it simply found that Wisconsin could
regulate types of late-term procedures, so
long as women retained the rights
delineated under Roe. Also this fall, the
U.S. Court of Appeals for the Eighth Circuit
overturned a Nebraska law that restricted
D&X but made no provisions for threats to
the life of the mother. Faced with
conflicting opinions among the appellate
circuits, the Supreme Court said last week
that it would hear the late-term abortion
issue again, setting the stage for the first
important abortion ruling of this generation.

Meanwhile, each year since 1995, Congress
has enacted legislation to restrict late-term
abortion, and each year President Clinton
has either vetoed or threatened to veto it.
During the sequence of votes and vetoes,
each side has gone out of its way to make
itself look bad. Pro-life members of
Congress have proposed absolute bans that
make no provision for protecting the life of
the mother, which undermines their claim
to revere life. Senator Diane Feinstein of
California, in what was surely one of the
all-time lows for American liberalism,
brought to the Senate floor a bill intended
to affirm a woman's right to terminate a
healthy, viable late-term fetus. Both sides
have opposed a reasonable middle ground.
In 1996, for example, Representative Steny
Hoyer of Maryland, a liberal Democrat,
offered a bill to ban late-term abortions
except when necessary to avert "serious
adverse health consequences" to the woman.
Rather than rally around this compromise,
pro-lifers and pro-choicers mutually
assailed it.

[continued. This is from tnr.com]



To: Neocon who wrote (17127)4/20/2000 12:31:00 PM
From: E  Respond to of 769667
 
SIX:

Roe was premised on the idea that the
Constitution protects medical privacy, an
important concept in law for everyone, not
just women. But even constitutional rights
may be regulated, as, for example, libel
laws regulate free speech. Roe did not
grant an unqualified privilege: it held that a
woman's claim to make her own medical
choices is strong in the first trimester of
pregnancy, moderate in the second, and
weak in the third, at which point the state
acquires a "compelling" interest in the
protection of new life. The court's
inclination to permit abortion in the first
two trimesters and all but ban it in the
third was both morally defensible and
helpful to physicians and regulators,
because the beginning of the third
trimester can be objectively determined
within a week or so. Whatever one thinks
of the legal reasoning in Roe--the opinion is
sometimes attacked even by liberal scholars
for its shaky use of precedent--its
attempts at rights-balancing are a model of
conscientious jurisprudence.

The problem is that Roe's third-trimester
protections were brushed aside by two
descendant Supreme Court cases, Danforth
in 1976 and Colautti in 1979. Danforth
tossed out Roe's clear, comprehensible
third-trimester distinction and substituted
a "viability" standard so vague it was
impossible to make heads or tails of it.
Unlike the third trimester, which can be
objectively delineated, viability is
subjective. Some babies are viable at the
biological frontier of 23 weeks; others die
even if carried to term; there is no way to
know in advance. Danforth went so far as to
prohibit states from drawing clear lines at
the third trimester--that is, it forbade
states from using the logic of Roe.

Three years later, Colautti essentially said
that, since no one could understand
Danforth, it would henceforth be up to
each woman's physician to determine
whether a fetus was viable and thus legally
protected. Here a misjudgment was poised
atop an error, given that no doctor can ever
be sure that a fetus is viable. Since the
person making the determination may also
perform the abortion, all a physician has to
do under Colautti is hazard a guess that the
fetus is not viable, and a late-term abortion
may proceed. There is no accountability
for, or review of, the physician's judgment.
And, if an abortion occurs, no disproof of
the doctor's judgment is possible, since the
chance of viability ends.

The blurry viability standard was
reinforced in the 1992 Supreme Court case
called Casey. Again the Court appeared to
outlaw late-term abortion, saying that a
viable fetus should be constitutionally
protected. But it rejected bright-line
definitions of the onset of life, specifically
forbidding states to employ the third
trimester as a clear, enforceable standard.
Instead the Court cryptically declared that
viability confers protection "whenever it
may occur"--medically close to meaningless,
since there is no sure means to determine
viability. Under Casey, as under Colautti, it
is the abortion provider who deems
whether a third-trimester fetus is viable,
which makes almost any late-term abortion
permissible. That is the status quo today.

Casey appeared to grant states the
authority to restrict late-term abortion so
long as they do not "unduly" burden women
seeking early abortions. Thirty states
proceeded to enact third-trimester
restrictions, but most of these have been
struck down, either for being too vague to
enforce or for containing Trojan-horse
language meant to erode Roe itself.

Recently, some states have opted for
legislation intended solely to prevent a form
of late-term abortion called D&X, in which
delivery is induced, the fetus is partly
born, feet first, and then the skull is
crushed and the brains vacuumed out.
There is no moral distinction between
aborting a late-term fetus via D&X and
doing the same via the D&E procedure, in
which death occurs within the womb: either
both are defensible or neither is. (See
"Sideshow," by Jeffrey Rosen, November
29, 1999.) Yet D&X is undeniably barbaric.
The AMA has recommended that its
members not perform this procedure,
adding that "there does not appear to be
any identified situation" in which it is
required for the health of the mother. In
many nations, the technique is unthinkable:
Fisk, of the Imperial College School of
Medicine, notes, "I've never known a
respectable physician who has done a D&X."

This fall, the U.S. Court of Appeals for the
Seventh Circuit upheld a Wisconsin statute
that prohibited D&X abortion but allowed
D&E. (The opinion was by my brother Frank,
an appellate judge, who had no connection
to the writing of this article.) Editorialists
declared that, for the first time, a federal
court had "banned" late-term abortion,
though the decision did nothing of the
kind--it simply found that Wisconsin could
regulate types of late-term procedures, so
long as women retained the rights
delineated under Roe. Also this fall, the
U.S. Court of Appeals for the Eighth Circuit
overturned a Nebraska law that restricted
D&X but made no provisions for threats to
the life of the mother. Faced with
conflicting opinions among the appellate
circuits, the Supreme Court said last week
that it would hear the late-term abortion
issue again, setting the stage for the first
important abortion ruling of this generation.

Meanwhile, each year since 1995, Congress
has enacted legislation to restrict late-term
abortion, and each year President Clinton
has either vetoed or threatened to veto it.
During the sequence of votes and vetoes,
each side has gone out of its way to make
itself look bad. Pro-life members of
Congress have proposed absolute bans that
make no provision for protecting the life of
the mother, which undermines their claim
to revere life. Senator Diane Feinstein of
California, in what was surely one of the
all-time lows for American liberalism,
brought to the Senate floor a bill intended
to affirm a woman's right to terminate a
healthy, viable late-term fetus. Both sides
have opposed a reasonable middle ground.
In 1996, for example, Representative Steny
Hoyer of Maryland, a liberal Democrat,
offered a bill to ban late-term abortions
except when necessary to avert "serious
adverse health consequences" to the woman.
Rather than rally around this compromise,
pro-lifers and pro-choicers mutually
assailed it.

[continued. This is from tnr.com]



To: Neocon who wrote (17127)4/20/2000 12:32:00 PM
From: E  Read Replies (1) | Respond to of 769667
 
SEVEN (the last):

In 1997, the AMA declared that
third-trimester abortions should not be
performed "except in cases of serious fetal
anomalies incompatible with life," meaning
when the fetus appears fated to die
anyway. The AMA supports Roe, backs
public funding of abortions, and favors
availability of RU-486; it simply thinks that,
once a fetus can draw its own breath, a new
life exists and must be protected. The AMA
declaration had a strong influence on
centrists such as Democratic
Representative Tim Roemer of Indiana,
who has called the D&X procedure "inches
from infanticide," and Senate Minority
Leader Tom Daschle, who in 1997 switched
from supporting late-term abortion to
opposing it.

Daschle offered a bill that would have
prohibited third-trimester abortions
except to avoid "grievous injury" to the
mother and would have required any
physician performing a late-term abortion
to certify that the fetus was not viable.
Under pressure from pro-choice lobbyists,
Clinton offered only tepid, pro forma
support for the Daschle bill. Pro-life
activists rallied against it, asserting that
the "grievous injury" clause could justify
abortions based upon a woman's mental
rather than physical health. Gridlock has
prevailed since.

The issue of mental health is an example of
how absolutist thinking cripples both
pro-life and pro-choice advocacy. Pro-life
forces find it repugnant that a woman might
be allowed to terminate a pregnancy to
preserve her emotional state, yet it is fair
to assume that no man will ever understand
the mental-health consequences to a woman
of unwanted motherhood. Conversely,
pro-choice theory concerns itself only with
a woman's mental health during pregnancy,
not afterward. A woman who carries an
unwanted child to term and then offers the
baby for adoption may suffer physical and
psychological hardship and social
opprobrium--but, for the rest of her life,
her conscience will be clear. Pro-choice
absolutism takes no account of the mental
health of the woman who aborts a viable
child and then suffers remorse for an act
she cannot undo.

If women's health and freedom represent
the blind spot of the pro-life side, the
moral standing of the third-trimester
fetus--the baby, by that point--is the blind
spot of pro-choicers. Pro-choice adherents
cite the slippery slope, but that
apprehension is an artifact of lobbying and
fundraising, not of law. Clinton, reflecting
the absolutist line, has said that late-term
abortion is "a procedure that appears
inhumane" but that restrictions "would be
even more inhumane" because they would
lead to the overturning of Roe. For those
who know what's actually in Roe--a
trimester system whose very purpose is to
allow early choice while protecting
late-term babies--this claim is more than a
little ironic.

Women are right to fear that political
factions are working to efface their rights.
Late-term abortion is simply not the ground
on which to stage the defense--because,
unless the mother's life is at stake,
late-term abortion is wrong.

It is time to admit what everyone knows
and what the new science makes clear: that
third-trimester abortion should be very
tightly restricted. The hopelessly confusing
viability standard should be dropped in
favor of a bright line drawn at the start of
the third trimester, when complex fetal
brain activity begins. Restricting abortion
after that point would not undermine the
rights granted by Roe, because there is no
complex brain activity before the third
trimester and thus no slippery slope to
start down. Scientifically based late-term
abortion restrictions would not enter into
law poignant but unprovable spiritual
assumptions about the spark of life but
would simply protect lives whose humanity
is now known.

To be sure, restrictions on late-term
abortion would harm the rights of American
women, but the harm would be small, while
the moral foundation of abortion choice
overall would be strengthened by removing
the taint of late-term abortion. By contrast,
restrictions on early abortions would cause
tremendous damage to women's freedom
while offering only a hazy benefit to the
next generation, since so many pregnancies
end naturally anyway. There are costs to
either trade-off, but they are costs that a
decent society can bear.

Western Europe is instructive in this
regard. In most European Union nations,
early abortion is not only legal but far less
politically contentious than it is here. Yet, in
those same countries, late-term abortion is
considered infanticide.
All European Union
nations except France and the United
Kingdom ban abortion in the third
trimester, except to save the mother's life.
And, even where allowed, late-term
abortion occurs at one-third the U.S. rate.
Western European countries have avoided
casting abortion as a duel between
irresolvable absolutes. They treat abortion
in the first two trimesters as a morally
ambiguous private matter, while viewing it
in the third trimester as public and morally
odious.
We should follow their lead.All it
requires is knowledge of the new fetal
science and a return to the true logic of
Roe.

[End. This is from tnr.com]