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Friday, March 9, 2012

Logical extension of abortion: Medical "ethicists" now propose killing born babies

The debate over partial-birth abortion highlighted an inconvenient truth: only a legal technicality and a very short difference of distance in the birth canal separated a late-term, partially born aborted baby from a baby allowed to live.
Some so-called medical ethicists now are lobbying to stomp right over such technical differences and extend the logic of abortion to its natural conclusion--killing babies already born.
Here's the abstract on a shocking paper published in the Journal of Medical Ethics, a publication of the respectable British Medical Journal:
After-birth abortion: why should the baby live?
Alberto Giubilini, Francesca Minerva
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.
In a free society, you can't stop people from thinking horrible thoughts and developing deadly ideas. But when the idea of killing born babies rises to the level of publication in a credible medical journal, it's time to sound the alarm.
Nazi comparisons may be overused, but the German historical record suggests at least a similar start. Hitler did not originate the idea of euthanizing the sick, elderly, mentally challenged and child "bed-wetters." The idea came first from academic and scientific elite--including members of the medical community. Gradually the shock diminished, acceptance grew and finally the government adopted it as a social policy.
Such a swift and lethal moral decline can only happen in a society where objective, absolute morality--such as the life-honoring principles of the Judeo-Christian Scriptures--is exchanged for relative ethics resting on little more than pragmatism and personal power or preference. Many rejoice at such "liberating" moral freedom, gladly casting off the shackles of objective moral codes. But then one day the fickle god of pragmatism and preference imperils their own welfare and suddenly freedom looks more like fascism.

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