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Abortion

Edited by Ruchika Mishra (Program in Medicine and Human Values, California Pacific Medical Center)
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  1. Philip Abbott (1978). Philosophers and the Abortion Question. Political Theory 6 (3):313-335.
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  2. Anita L. Allen, Atmospherics: Abortion Law and Philosophy.
    In 1934, Karl N. Llewellyn published a lively essay trumpeting the dawn of legal realism, "On Philosophy in American Law." The charm of his defective little piece is its style and audacity. A philosopher might be seduced into reading Llewellyn's essay by its title; but one soon learns that by "philosophy" Llewellyn only meant "atmosphere". His concerns were the "general approaches" taken by practitioners, who may not even be aware of having general approaches. Llewellyn paired an anemic concept of philosophy (...)
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  3. Robert Almeder & James Humber (eds.) (1996). Biomedical Ethics Reviews: Reproduction, Technology, and Rights.
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  4. Andrew Altman (1980). Abortion and the Indigent. Journal of Social Philosophy 11 (1):5-9.
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  5. P. Alward (2002). Thomson, the Right to Life, and Partial Birth Abortion or Two MULES for Sister Sarah. Journal of Medical Ethics 28 (2):99-101.
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  6. Peter Alward, Ignorance and Abortion Policy.
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  7. Peter Alward (2007). Ignorance, Indeterminacy, and Abortion Policy. Journal of Value Inquiry 41 (2-4):183-200.
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  8. William L. Andrews (2010). Federally Funded Elective Abortion. International Journal of Applied Philosophy 24 (2):169-184.
    In this paper we will argue in favor of federal funding of elective abortion, more specifically in support of Medicaid funding. To do so, we will address the restrictions on public funding presently in place and demonstrate that the various justifications offered in their defense are in­adequate. We will then suggest that the ‘failure to enable’ represented by a ban on Federal funding is morally equivalent to an outright prohibition on abortion for the target population. Just as a moral equivalence (...)
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  9. David B. Annis (1984). Abortion and the Potentiality Principle. Southern Journal of Philosophy 22 (2):155-163.
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  10. Kiarash Aramesh (2009). A Closer Look at the Abortion Debate in Iran. American Journal of Bioethics 9 (8):57-58.
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  11. David Archard, Law and Moral Disagreement : The Case of Abortion.
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  12. Gary M. Atkinson (1974). The Morality of Abortion. International Philosophical Quarterly 14 (3):347-362.
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  13. Robert Audi (1997). Preventing Abortion as a Test Case for the Justifiability of Violence. Journal of Ethics 1 (2):141-163.
    This paper explores the rationale for violence and coercion aimed at preventing abortion conceived as the killing of an innocent person. Some important arguments for personhood at conception are examined, and in the light of the examination the paper considers whether they warrant concluding that a free and democratic society should pass laws recognizing personhood at conception. The wider concern is what principles such a society should use as a basis for legal coercion and what principles conscientious individuals should use (...)
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  14. Erdem Aydin (2000). Changing Abortion Policy in Turkey. HEC Forum 12 (2):177-180.
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  15. Elvio Baccarini, Questions of Life and Death.
    The research started with a definition of the general ethical background to be applied in bioethical discussions, particularly regarding aspects of morality that have to be enforced by the community. Only those moral beliefs that can be accepted by consensus in a free discussion can be enforced. It follows that the basic principle of a well ordered society is the equality (and possible upwards extension) of the basic liberties. Therefore, whenever it is possible to respect the principle of autonomy in (...)
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  16. Bernard Baertschi & Alexandre Mauron (2010). Moral Status Revisited: The Challenge of Reversed Potency. Bioethics 24 (2):96-103.
    Moral status is a vexing topic. Linked for so long to the unending debates about ensoulment and the morality of abortion, it has recently resurfaced in the embryonic stem cell controversy. In this new context, it should benefit from new insights originating in recent scientific advances. We believe that the recently observed capability of somatic cells to return to a pluripotential state (a capability we propose to name 'reversed potency') in a controlled manner requires us to modify the traditional concept (...)
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  17. D. Baird (1975). Induced Abortion: Epidemiological Aspects. Journal of Medical Ethics 1 (3):122-126.
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  18. Robert M. Baird & Stuart E. Rosenbaum (eds.) (2001). The Ethics of Abortion: Pro-Life Vs. Pro-Choice. Prometheus Books.
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  19. John Baker (1985). Philosophy and the Morality of Abortion. Journal of Applied Philosophy 2 (2):261-270.
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  20. Lynne Rudder Baker (2005). When Does a Person Begin? Social Philosophy and Policy 22 (2):25-48.
    According to the Constitution View of persons, a human person is wholly constituted by (but not identical to) a human organism. This view does justice both to our similarities to other animals and to our uniqueness. As a proponent of the Constitution View, I defend the thesis that the coming-into-existence of a human person is not simply a matter of the coming-into-existence of an organism, even if that organism ultimately comes to constitute a person. Marshalling some support from developmental psychology, (...)
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  21. Angela Ballantyne, Ainsley Newson, Florencia Luna & Richard Ashcroft (2009). Prenatal Diagnosis and Abortion for Congenital Abnormalities: Is It Ethical to Provide One Without the Other? American Journal of Bioethics 9 (8):48-56.
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  22. Angela Ballantyne, Ainsley Newson, Florencia Luna & Richard Ashcroft (2009). Response to Open Peer Commentaries on “Prenatal Diagnosis and Abortion for Congenital Abnormalities: Is It Ethical to Provide One Without the Other?”. American Journal of Bioethics 9 (8):6-7.
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  23. Zbigniew Bańkowski, J. Barzelatto & Alexander Morgan Capron (eds.) (1989). Ethics and Human Values in Family Planning: Conference Highlights, Papers, and Discussion: Xxii Cioms Conference, Bangkok, Thailand, 19-24 June 1988. [REVIEW] Cioms.
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  24. Linda Barclay (1999). Rights, Intrinsic Values and the Politics of Abortion. Utilitas 11 (02):215-.
  25. Y. Michael Barilan (2003). One or Two: An Examination of the Recent Case of the Conjoined Twins From Malta. Journal of Medicine and Philosophy 28 (1):27 – 44.
    The article questions the assumption that conjoined twins are necessarily two people or persons by employing arguments based on different points of view: non-personal vitalism, the person as a sentient being, the person as an agent, the person as a locus of narrative and valuation, and the person as an embodied mind. Analogies employed from the cases of amputation, multiple personality disorder, abortion, split-brain patients and cloning. The article further questions the assumption that a conjoined twin's natural interest and wish (...)
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  26. Y. Michael Barilan & Moshe Weintraub (2001). Pantagruelism: A Rabelaisian Inspiration for Understanding Poisoning, Euthanasia and Abortion in the Hippocratic Oath and in Contemporary Clinical Practice. Theoretical Medicine and Bioethics 22 (3):269-286.
    Contrary to the common view, this paper suggests that the Hippocratic oath does not directly refer to the controversial subjects of euthanasia and abortion. We interpret the oath in the context of establishing trust in medicine through departure from Pantagruelism. Pantagruelism is coined after Rabelais' classic novel Gargantua and Pantagruel. His satire about a wonder herb, Pantagruelion, is actually a sophisticated model of anti-medicine in which absence of independent moral values and of properly conducted research fashion a flagrant over-medicalization of (...)
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  27. Charles H. Baron (1989). Abortion and Legal Process in the United States: An Overview of the Post-Webster Legal Landscape. Journal of Law, Medicine and Ethics 17 (4):368-375.
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  28. Jonathan Baron (1995). Myside Bias in Thinking About Abortion. Thinking and Reasoning 1 (3):221 – 235.
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  29. Robert Laurence Barry (1989). Medical Ethics: Essays on Abortion and Euthanasia. P. Lang.
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  30. Paul Bassen (1982). Present Sakes and Future Prospects: The Status of Early Abortion. Philosophy and Public Affairs 11 (4):314-337.
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  31. Francis J. Beckwith (2010). Abortion. Faith and Philosophy 27 (4):478-482.
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  32. Francis J. Beckwith (2006). Defending Abortion Philosophically: A Review of David Boonin's a Defense of Abortion. [REVIEW] Journal of Medicine and Philosophy 31 (2):177 – 203.
    This article is a critical review of David Boonin's book, A Defense of Abortion (Cambridge University Press, 2002), a significant contribution to the literature on this subject and arguably the most important monograph on abortion published in the past twenty years. Boonin's defense of abortion consists almost exclusively of sophisticated critiques of a wide variety of pro-life arguments, including ones that are rarely defended by pro-life advocates. This article offers a brief presentation of the book's contents with extended assessments of (...)
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  33. Sonu Bedi (2011). Why a Criminal Prohibition on Sex Selective Abortions Amounts to a Thought Crime. Criminal Law and Philosophy 5 (3):349-360.
    In a sex selective abortion, a woman aborts a fetus simply on account of the fetus’ sex. Her motivation or underlying reason for doing so may very well be sexist. She could be disposed to thinking that a female child is inferior to a male one. In a hate crime, an individual commits a crime on account of a victim’s sex, race, sexual orientation or the like. The individual may be sexist or racist in picking his victim. He or she (...)
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  34. Christopher Belshaw (1997). Abortion, Value and the Sanctity of Life. Bioethics 11 (2):130–150.
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  35. David Benatar (2006). Better Never to Have Been: The Harm of Coming Into Existence. New York ;Oxford University Press.
    Better Never to Have Been argues for a number of related, highly provocative, views: (1) Coming into existence is always a serious harm. (2) It is always wrong to have children. (3) It is wrong not to abort fetuses at the earlier stages of gestation. (4) It would be better if, as a result of there being no new people, humanity became extinct. These views may sound unbelievable--but anyone who reads Benatar will be obliged to take them seriously.
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  36. Philip W. Bennett (1982). A Defence of Abortion; A Question for Judith Jarvis Thomson. Philosophical Investigations 5 (2):142-145.
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  37. Marge Berer (1992). "Inducing a Miscarriage": Women-Centered Perspectives on RU 486/Prostaglandin as an Early Abortion Method. Journal of Law, Medicine and Ethics 20 (3):199-208.
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  38. José Luis Bermúdez (1996). The Moral Significance of Birth. Ethics 106 (2):378-403.
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  39. Erwin Bernat (2001). Abortion Without Free and Informed Consent? An Austrian Case of First Impression. Journal of Medicine and Philosophy 26 (3):311 – 321.
    Notwithstanding the question of whether abortion is generally or exceptionally a legitimate means of family planning, it is basically agreed that abortion is not justifiable without free and informed consent of the pregnant woman. However, if abortion is held by the legislature to be a ground of justification (i.e., a far-reaching exception to criminal liability), is it true that abortion may also be carried out for the benefit of a pregnant woman who is not able to give free and informed (...)
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  40. John Bigelow & Robert Pargetter (1988). Morality, Potential Persons and Abortion. American Philosophical Quarterly 25 (2):173 - 181.
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  41. Kenneth J. Blankemeyer (1983). Abortion and Moral Theory. Teaching Philosophy 6 (2):164-165.
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  42. M. Gregg Bloche (1992). The "Gag Rule" Revisited: Physicians as Abortion Gatekeepers. Journal of Law, Medicine and Ethics 20 (4):392-402.
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  43. Walter E. Block, “Rejoinder to Wisniewski on Abortion”.
    I have published more than just a few papers on the abortion issue. Instead of taking either the pro choice or the pro life position, I offer a third alternative: evictionism. I claim that this perspective, which, as it happens is a principled compromise between the other two positions, is [...].
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  44. Walter E. Block, 4. “Response to Wisniewski on Abortion, Round Two”.
    The two main views on the abortion controversy are pro life and pro choice. In my many previous writings on this subject (Block, 1977, 1978, 2001, 2004, 2008, 2010A, 2010B, 2010C, forthcoming; Block and Whitehead, 2005) I have offered a third alternative, evictionism. Wisniewski (2010A) has offered criticisms of this [...].
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  45. Jean Beer Blumenfeld (1977). Abortion and the Human Brain. Philosophical Studies 32 (3):251 - 268.
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  46. G. J. Boer (1999). Ethical Issues in Neurografting of Human Embryonic Cells. Theoretical Medicine and Bioethics 20 (5).
    During the last decade neurotransplantation has developed into a technique with the possible potential to repair damaged or degenerating human brain. Effective neurotransplantation has so far been based on the use of fetal brain tissue derived from aborted embryos or fetuses. The ethical issues related to this new therapeutic approach therefore not only concern the possible adverse side effects for a neural graft-receiving patient, but also the relationship between the requirements for fetal tissue and the decision-making process for induced abortion. (...)
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  47. Reed Boland (1993). Abortion Law in Europe in 1991?1992. Journal of Law, Medicine and Ethics 21 (1):72-93.
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  48. Reed Boland (1993). The Current Status of Abortion Laws in Latin America: Prospects and Strategies for Change. Journal of Law, Medicine and Ethics 21 (1):67-71.
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  49. Reed Boland (1991). Recent Developments in Abortion Law. Journal of Law, Medicine and Ethics 19 (3-4):267-277.
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  50. Reed Boland (1990). Recent Developments in Abortion Law in Industrialized Countries. Journal of Law, Medicine and Ethics 18 (4):404-418.
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  51. Thomas J. Bole (1989). Metaphysical Accounts of the Zygote as a Person and the Veto Power of Facts. Journal of Medicine and Philosophy 14 (6):647-653.
    That the soul of a human person is infused at conception is a metaphysical claim. But given its traditional articulation, it has the empirical consequence that the zygote must have a substantial continuity with the adult person, a continuity which is already determined at conception. This empirical consequence is contradicted by the fact that the zygote may become a hydatidiform mole, or several persons. The metaphysical claim is falsified by the facts. Keywords: abortion, information capacity, metaphysical account, person, zygote CiteULike (...)
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  52. Andrea Bonnicksen (2007). Pt. V. Reproduction and Cloning. Abortion Revisited / Don Marquis ; Moral Status, Moral Value, and Human Embryos: Implications for Stem Cell Research / Bonnie Steinbock ; Therapeutic Cloning: Politics and Policy. [REVIEW] In Bonnie Steinbock (ed.), The Oxford Handbook of Bioethics. Oxford University Press.
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  53. David Boonin (2000). Abortion and the Ways We Value Human Life. Social Theory and Practice 26 (2):347-352.
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  54. David Boonin-Vail (1997). A Defense of "a Defense of Abortion": On the Responsibility Objection to Thomson's Argument. Ethics 107 (2):286-313.
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  55. David Boonin-Vail (1997). Against the Golden Rule Argument Against Abortion. Journal of Applied Philosophy 14 (2):187–198.
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  56. Lisa Bortolotti & John Harris (2005). Embryos and Eagles: Symbolic Value in Research and Reproduction. Cambridge Quarterly of Healthcare Ethics 15 (01).
    On both sides of the debate on the use of embryos in stem cell research, and in reproductive technologies more generally, rhetoric and symbolic images have been evoked to influence public opinion. Human embryos themselves are described as either “very small human beings” or “small clusters of cells.” The intentions behind the use of these phrases are clear. One description suggests that embryos are already members of our community and share with us a right to life or at least respectful (...)
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  57. Joanne Boucher (2004). Ultrasound: A Window to the Womb?: Obstetric Ultrasound and the Abortion Rights Debate. Journal of Medical Humanities 25 (1):7-19.
    This paper explores the rhetoric of obstetric ultrasound technology as it relates to the abortion debate, specifically the interpretation given to ultrasound images by opponents of abortion. The tenor of the anti-abortion approach is precisely captured in the videotape, Ultrasound:A Window to the Womb. Aspects of this videotape are analyzed in order to tease out the assumptions about the (female) body and about the access to truth yielded by scientific technology (ultrasound) held by militant opponents of abortion. It is argued (...)
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  58. Nicola Bourbaki (2001). Living High and Letting Die. Philosophy 76 (3):435-442.
    Imagine that your body has become attached, without your permission, to that of a sick violinist. The violinist is a human being. He will die if you detach him. Such detachment seems, nonetheless, to be morally permissible. Thomson argues that an unwantedly pregnant woman is in an analogous situation. Her argument is considered by many to have established the moral permissibility of abortion even under the assumption that the foetus is a human being. Another popular argument is that presented by (...)
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  59. Donna Lee Bowen (2003). Contemporary Muslim Ethics of Abortion. In Jonathan E. Brockopp (ed.), Islamic Ethics of Life: Abortion, War, and Euthanasia. University of South Carolina Press.
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  60. J. Boyle (2004). Abortion and Christian Bioethics: The Continuing Ethical Importance of Abortion. Christian Bioethics 10 (1):1-6.
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  61. Joseph A. Bracken (2001). A Brief, Liberal, Catholic Defense of Abortion. Process Studies 30 (1):176-177.
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  62. Kathleen A. Brady (2007). John Courtney Murray and the Abortion Debate. Journal of Catholic Social Thought 4 (1):125-130.
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  63. R. B. Brandt (1972). The Morality of Abortion. The Monist 56 (4):503-526.
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  64. B. Brock (2006). The Physician as Political Actor: Late Abortion and The Strictures of Liberal Moral Discourse. Studies in Christian Ethics 19 (2):153-168.
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  65. Jonathan E. Brockopp (ed.) (2003). Islamic Ethics of Life: Abortion, War, and Euthanasia. University of South Carolina Press.
    o ne -taking -Life ana Oavmg .Life The Islamic Context Jonathan E. Brockopp The great ethicists of the western world, Augustine, Aquinas, Kant, and others, ...
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  66. B. A. Brody (1971). Abortion and the Law. Journal of Philosophy 68 (12):357-369.
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  67. Baruch Brody (1972). Thomson on Abortion. Philosophy and Public Affairs 1 (3):335-340.
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  68. Baruch A. Brody (1975). Abortion and the Sanctity of Human Life: A Philosophical View. Mit Press.
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  69. D. I. Bromage (2006). Prenatal Diagnosis and Selective Abortion: A Result of the Cultural Turn? Medical Humanities 32 (1):38-42.
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  70. M. Brown (2002). Abortion and the Value of the Future. A Reply To: A Defence of the Potential Future of Value Theory. Journal of Medical Ethics 28 (3):202-202.
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  71. M. T. Brown (2000). The Morality of Abortion and the Deprivation of Futures. Journal of Medical Ethics 26 (2):103-107.
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  72. Alister Browne & Bill Sullivan (2005). Abortion in Canada. Cambridge Quarterly of Healthcare Ethics 14 (03).
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  73. Diana Buccafurni & Pepe Lee Chang (2009). Does Prenatal Diagnosis Morally Require Provision of Selective Abortion? American Journal of Bioethics 9 (8):65-67.
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  74. J. C. (1999). The Question of Abortion in Revolutionary Russia, 1905-1920. Studies in History and Philosophy of Science Part C 30 (1):45-67.
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  75. Scott Warren Calef (1992). The Replaceability Argument and Abortion. American Catholic Philosophical Quarterly 66 (4):447-463.
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  76. C. Cameron (2003). Is There an Ethical Difference Between Preimplantation Genetic Diagnosis and Abortion? Journal of Medical Ethics 29 (2):90-92.
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  77. C. C. Camosy (2008). Common Ground on Surgical Abortion?--Engaging Peter Singer on the Moral Status of Potential Persons. Journal of Medicine and Philosophy 33 (6):577-593.
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  78. Leslie Cannold (2009). Reply to 'the Other Abortion Myth—the Failure of the Common Law'. Journal of Bioethical Inquiry 6 (1).
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  79. Robert F. Card (2008). Scouring the Scourge: Spontaneous Abortion and Morality. American Journal of Bioethics 8 (7):27 – 29.
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  80. Robert F. Card (2006). Two Puzzles for Marquis's Conservative View on Abortion. Bioethics 20 (5):264–277.
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  81. Robert F. Card (2000). Infanticide and the Liberal View on Abortion. Bioethics 14 (4):340–351.
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  82. María Carranza (2007). The Therapeutic Exception: Abortion, Sterilization and Medical Necessity in Costa Rica. Developing World Bioethics 7 (2):55–63.
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  83. L. S. Carrier (1975). Abortion and the Right to Life. Social Theory and Practice 3 (Fall):381-401.
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  84. Timothy Chappell (2000). The Relevance of Metaphysics to Bioethics: A Reply to Earl Conee. Mind 109 (434):275-279.
    We shall find that the metaphysical views offered on behalf of moral conclusions about abortion do nothing in defence of those conclusions. Other disputable assumptions separate each moral conclusion from the invoked metaphysical view. It is the defensibility of the other assumptions that is crucial. No metaphysical view cited on behalf of a moral conclusion substantially advances the argument in favour of the conclusion.
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  85. Andrew Chrucky, Concepts of Persons and Morality.
    Against Subtle Abortion-Supporting Arguments," 1 intending to rebut Joel Feinberg's arguments for the morality of some abortions. 2 For several years now, I have regarded Feinberg's article to be one of the best on the topic, so it surprised me that DeCelles thought he could punch holes in it. In fact DeCelles does not succeed in rebutting Feinberg. One failure is that he misrepresents Feinberg's position. And the position that DeCelles does favor has disadvantages, pointed out by Feinberg, which DeCelles (...)
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  86. Angus Clarke (2002). Clinical Ethical Reflections on Prenatal Diagnosis and Selective Abortion / Carlo Loots. Responsibility in Genetic Testing: Shared or Divided Between Professionals and Clients? In Chris Gastmans (ed.), Between Technology and Humanity: The Impact of Technology on Health Care Ethics. Leuven University Press.
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  87. Alan Clune (2011). Deeper Problems for Noonan's Probability Argument Against Abortion: On a Charitable Reading of Noonan's Conception Criterion of Humanity. Bioethics 25 (5):280-289.
    In ‘An Almost Absolute Value in History’ John T. Noonan criticizes several attempts to provide a criterion for when an entity deserves rights. These criteria, he argues are either arbitrary or lead to absurd consequence. Noonan proposes human conception as the criterion of rights, and justifies it by appeal to the sharp shift in probability, at conception, of becoming a being possessed of human reason. Conception, then, is when abortion becomes immoral.The article has an historical and a philosophical goal. The (...)
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  88. I. Glenn Cohen & Sadath Sayeed (2011). Fetal Pain, Abortion, Viability, and the Constitution. Journal of Law, Medicine and Ethics 39 (2):235-242.
    In early 2010, the Nebraska state legislature passed a new abortion restricting law asserting a new, compelling state interest in preventing fetal pain. In this article, we review existing constitutional abortion doctrine and note difficulties presented by persistent legal attention to a socially derived viability construct. We then offer a substantive biological, ethical, and legal critique of the new fetal pain rationale.
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  89. Daniel Cohnitz & Barry Smith (2003). Assessing Ontologies: The Question of Human Origins and Its Ethical Significance. In E. Runggaldier & C. Kanzian (eds.), Persons: An Interdisciplinary Approach. öbv&hpt.
    In their paper “Sixteen Days” Barry Smith and Berit Brogaard try to answer the question: when does a human being begin to exist? In this paper we will address some methodological issues connected with this exercise in ontology. We shall begin by sketching the argument of “Sixteen Days”. We shall then attempt to characterize what is special about the ontological realism of “Sixteen Days” as contrasted to the linguistic constructivism which represents the more dominant current in contemporary analytic philosophy. This (...)
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  90. O. Collyns, G. Gillett & B. Darlow (2009). Overlap of Premature Birth and Permissible Abortion. Journal of Medical Ethics 35 (6):343-347.
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  91. E. Conee (1999). Metaphysics and the Morality of Abortion. Mind 108 (432):619-646.
    Conclusions about the morality of abortion have been thought to receive some support from metaphysical doctrines about persons. The paper studies four instances in which philosophers have sought to draw such morals from metaphysics. It argues that in each instance the metaphysics makes no moral difference, and the manner of failure seems indicative of a general epistemic irrelevance of metaphysics to the moral issue.
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  92. William Cooney (1991). The Fallacy of All Person-Denying Arguments for Abortion. Journal of Applied Philosophy 8 (2):161-165.
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  93. Grant Cosby (1978). Abortion: An Unresolved Moral Problem. Dialogue 17 (01):106-121.
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  94. Ann E. Cudd (2006). David Boonin, A Defense of Abortion:A Defense of Abortion. Ethics 116 (4):781-785.
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  95. Ann E. Cudd (1990). Sensationalized Philosophy: A Reply to Marquis's "Why Abortion is Immoral". Journal of Philosophy 87 (5):262-264.
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  96. R. Curson (1991). Human IVF, Embryo Research, Fetal Tissue for Research and Treatment, and Abortion: International Information. Journal of Medical Ethics 17 (2):105-106.
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  97. E. M. Dadlez & William L. Andrews (2010). Post-Abortion Syndrome: Creating an Affliction. Bioethics 24 (9):445-452.
    The contention that abortion harms women constitutes a new strategy employed by the pro-life movement to supplement arguments about fetal rights. David C. Reardon is a prominent promoter of this strategy. Post-abortion syndrome purports to establish that abortion psychologically harms women and, indeed, can harm persons associated with women who have abortions. Thus, harms that abortion is alleged to produce are multiplied. Claims of repression are employed to complicate efforts to disprove the existence of psychological harm and causal antecedents of (...)
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  98. E. M. Dadlez & William L. Andrews (2010). Post-Abortion Syndrome: Creating an Affliction. Bioethics 24 (9):445-452.
    The contention that abortion harms women constitutes a new strategy employed by the pro-life movement to supplement arguments about fetal rights. David C. Reardon is a prominent promoter of this strategy. Post-abortion syndrome purports to establish that abortion psychologically harms women and, indeed, can harm persons associated with women who have abortions. Thus, harms that abortion is alleged to produce are multiplied. Claims of repression are employed to complicate efforts to disprove the existence of psychological harm and causal antecedents of (...)
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  99. Charles B. Daniels (1979). Abortion and Potential. Dialogue 18 (02):220-223.
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  100. Claire J. Davis (1999). The Question of Abortion in Revolutionary Russia, 1905–1920. Studies in History and Philosophy of Science Part C 30 (1):45-67.
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