Abortion And Natural Law: A Moral Conundrum

Natural Law Theory, a deontological theory, is a combination of faith and reason derived from the teleological worldview of the Greeks. The theory holds that each object in the world has four causes: material, formal, efficient, and final. When applied to reproduction, it dictates that the 'final' cause or purpose of the human body is reproduction, and abortion is therefore contrary to this purpose and forbidden.

The theory, combining Aristotle's 'reason' with Aquinas' 'faith', takes a strong stance on the sanctity of life, deeming life in the womb as equally sacred as life outside of it. This belief is derived from the Bible, specifically Genesis I, which states that humans are created in the image of God.

However, the interpretation of Natural Law Theory is not absolute, and some argue that Aristotle's reasoning is flawed. Critics point out that Aristotle also argued that women and the mentally ill did not possess the power of reason, and that his view of women is outdated and a major fault in the theory.

The application of Natural Law Theory to the issue of abortion is a highly debated topic, with some arguing that abortion is morally indefensible, while others assert that it can be justified in certain circumstances, such as when the life of the mother is at risk.

Natural Law Theory and Abortion

Natural Law Theory is a deontological theory that combines faith and reason to determine what is morally right or wrong. It is based on the idea that each object in the world has four causes: material, formal, efficient, and final – its telos, or purpose. When applied to reproduction, Natural Law Theory dictates that the telos of the human body is reproduction, and therefore, abortion is contrary to this purpose and is considered a wrong action. This theory holds that life, both in the womb and outside it, has the same value, and thus, abortion is equivalent to murder.

According to Natural Law Theory, abortion breaks two of the five primary precepts: preservation of life and reproduction. By terminating a pregnancy, abortion directly goes against the natural purpose of reproduction. Additionally, abortion can be seen as failing to preserve life, as it results in the death of the fetus.

However, there is one circumstance in which a follower of Natural Law Theory could justify abortion. This is known as the Doctrine of Double Effect. The Doctrine of Double Effect states that an action with an immoral outcome can be permitted if the immoral outcome is not the primary objective but rather an unintended and unwanted secondary consequence. For example, in the case of an ectopic pregnancy, an abortion could be performed to save the life of the mother, with the death of the fetus being an unfortunate but unintended consequence.

In conclusion, Natural Law Theory generally considers abortion to be morally abhorrent and contrary to its fundamental principles. However, in rare situations where the life of the mother is at risk, the Doctrine of Double Effect may provide a justification for abortion as an unintended consequence of preserving the mother's life.

Natural Law and the Sanctity of Life

Natural Law is a deontological theory that combines faith and reason to determine what is morally right or wrong. It is derived from the teleological worldview of the ancient Greeks, who argued that each object in the world has four causes: material, formal, efficient, and final (its telos or purpose). When Natural Law is applied to human reproduction, it dictates that the telos of the human body is reproduction, and therefore, abortion—which halts the process of reproduction—is contrary to this purpose and is thus considered a wrong action.

The combination of Aristotle's 'ratio' and Aquinas's 'fides' takes a strong stance on the sanctity of life. The belief that humans are "created in the image of God" (Genesis I) means that taking a life is forbidden. This is further supported by the Book of Psalms, which states, "you knit me together in my mother's womb", indicating that life within the womb is sacred. Therefore, for followers of Natural Law, abortion is equivalent to murder as it breaks two primary precepts: the preservation of life and reproduction.

However, there is one circumstance in which a follower of Natural Law could consider abortion. The Doctrine of Double Effect states that an action with an immoral outcome can be permitted if the immoral outcome is not the primary objective but rather an unintended secondary consequence. For instance, in the case of an ectopic pregnancy, abortion could be allowed to save the mother's life, with the death of the foetus being an unfortunate but unintended outcome.

In conclusion, Natural Law Theory, with its foundation in faith and reason, provides a structured and principled approach to the highly politicized and contentious issue of abortion. While it generally forbids abortion, considering it contrary to the natural purpose of the human body, it does allow for exceptions under the Doctrine of Double Effect, where the primary intention is to preserve life.

The Doctrine of Double Effect

An example of this is in the case of an ectopic pregnancy, where abortion is performed to save the life of the mother. The death of the foetus is an unwanted side effect, but because it was not the primary objective of the abortion, it is deemed acceptable.

• Intention: One can never intend the evil effect. One's intention must be only for the good effect, with the evil effect being a regrettable byproduct.
• Causality: "The end does not justify the means". One may never do evil hoping that good may come of it. A bad effect may occur simultaneously with a morally good act, but the anticipated good must never be a result of evil actions.
• Gravity: Is the good being done proportional to the evil consequences of the action? When an action has both good and evil outcomes, the gravity of each must be weighed against each other.

In the context of abortion, the doctrine of double effect can be applied when the life of the mother is in danger. For example, in the case of uterine cancer, the doctor's intention is to save the mother's life by removing her cancerous uterus. The death of the baby is an unfortunate and unintended result of this action. The evil effect of the baby's death does not cause the good result of saving the mother's life. While both outcomes are grave, saving one life is better than allowing both to die through inaction.

The Principle of Double Effect

Firstly, the nature of the act itself must be morally good or, at the very least, morally neutral. The intention must be to achieve the good effect, with the bad effect being an unintended and merely foreseen side effect. This distinction between intent and foresight is crucial to the principle.

Secondly, the good effect must outweigh the bad effect, and there must be sufficiently grave reasons for permitting the bad effect. In other words, the benefits of the action must justify the harmful consequences.

Thirdly, all reasonable measures must be taken to avoid or minimise the bad effect. The agent performing the action should exercise due diligence to reduce the harm caused.

Finally, the good effect must be caused by the action at least as immediately, in terms of causality, as the bad effect. In other words, the good effect must be a direct result of the action, not brought about by the bad effect.

However, it is important to note that the Principle of Double Effect does not provide a blanket justification for abortion or any other action. The specific circumstances and intentions must be considered, and all reasonable measures must be taken to avoid or minimise harm.

Natural Law Theory and the Right to Bodily Autonomy

Natural Law Theory is a deontological theory that combines faith and reason to determine what is morally right or wrong. It is derived from the teleological worldview of the ancient Greeks, notably Aristotle, and was later given a Christian twist by Aquinas. According to Natural Law Theory, each object in the world has four causes: material, formal, efficient, and final – its telos, or purpose. When applied to human reproduction, Natural Law Theory dictates that the telos of the human body is reproduction, and therefore, abortion is contrary to this purpose and is a wrong action.

However, the interpretation of Natural Law Theory regarding abortion is not absolute, and there is room for flexibility. For instance, Aristotle also argued that women did not possess the power to reason, which is clearly outdated and not in line with modern society. Additionally, the interpretation of "telos" is subject to debate. While some may argue that the "telos" of reproductive organs is solely reproduction, others may contend that other uses, such as the selfish gene or Darwin's theory of evolution, are also valid.

The right to bodily autonomy is a fundamental human right recognized by international human rights law. It asserts that individuals have the right to make autonomous decisions about their bodies and their reproductive lives. Forcing someone to carry on an unwanted pregnancy or to seek an unsafe abortion violates their right to privacy, bodily autonomy, and reproductive autonomy.

The principle of double effect is often applied to address the moral dilemma surrounding abortion. This principle states that while evil must never be directly and voluntarily willed, it can be tolerated as an incidental and unavoidable byproduct of achieving a morally legitimate good. In the context of abortion, a pregnant woman facing a life-threatening situation may undergo medical treatments, such as chemotherapy or a hysterectomy, to save her life, even if it results in the unintended death of the fetus. However, the direct and intentional killing of an unborn child, even to save the life of the mother, remains morally indefensible according to Natural Law Theory.

The debate around abortion and the right to bodily autonomy is complex and multifaceted. While Natural Law Theory provides a framework for understanding the moral implications of abortion, it is essential to recognize that interpretations can vary, and other factors, such as social, cultural, and economic barriers, also play a significant role in an individual's ability to exercise their reproductive rights.

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