Prenatally diagnosed foetal malformations and termination of pregnancy: The case of lebanon
Developing World Bioethics 11 (1):40-47 (2011)
| Abstract | Termination of pregnancy (TOP) is offered in many countries, for foetuses prenatally diagnosed with congenital malformations that are deemed incompatible with life or that are associated with a high morbidity. In Lebanon, a middle income country where religion plays a focal role, the law prohibits any form of TOP unless it is the only means to save the mother's life. It is the contention of the authors of this article that even if the foetus is a person, if it were medically revealed that there is a substantial risk that the newborn will suffer severe physical abnormalities that will cause it to be seriously handicapped; it is morally acceptable to terminate the pregnancy. Hence, TOP carried out for these indications is justified in the interest of the foetus and the child. Whatever the status of the foetus is, once born, it will become a full-fledged sentient being with all that this entails. When given the option of starting an existence, this person-to-be has the right to a minimum that allows him/her to enjoy a relatively good quality of life. Today, Lebanese obstetricians are confronted with the burden placed on them under the law to refuse TOP, or, when performing them, to forge records or deny having done them. This is why we strongly believe that the Lebanese policy on abortion should be amended | |||||||||
| Keywords | No keywords specified (fix it) | |||||||||
| Categories | ||||||||||
| Options |
|
|||||||||
Download options| PhilPapers Archive |
Upload a copy of this paper Check publisher's policy on self-archival Papers currently archived: 5,653 |
| External links |
 |
| Through your library | Configure |
Similar books and articlesKevin McGovern (2012). Continuing the Pregnancy When the Unborn Child has a Life-Limiting Condition. Chisholm Health Ethics Bulletin 17 (3):5.
Bob Simpson (2007). Negotiating the Therapeutic Gap: Prenatal Diagnostics and Termination of Pregnancy in Sri Lanka. Journal of Bioethical Inquiry 4 (3).
S. S. Coleman (forthcoming). Direct and Indirect Abortion in the Roman Catholic Tradition: A Review of the Phoenix Case. [REVIEW] HEC Forum:1-17.
Zoltan Papp (1989). Genetic Counseling and Termination of Pregnancy in Hungary. Journal of Medicine and Philosophy 14 (3):323-333.
Lindsey Porter (2012). Adoption is Not Abortion-Lite. Journal of Applied Philosophy 29 (1):63-78.
Patricia H. Werhane (1984). Sandra Day O'Connor and the Justification of Abortion. Theoretical Medicine and Bioethics 5 (3).
Anton Tupa (2009). Killing, Letting Die, and the Morality of Abortion. Journal of Applied Philosophy 26 (1):1-26.
F. M. Kamm (1992). Creation and Abortion: A Study in Moral and Legal Philosophy. Oxford University Press.
Simo Vehmas (2002). Parental Responsibility and the Morality of Selective Abortion. Ethical Theory and Moral Practice 5 (4):463-484.
Rodney Taylor (2010). Management of Post-Mortem Pregnancy: Legal and Philosophical Aspects. Human Reproduction and Genetic Ethics 13 (1):37-37.
J. Savulescu (2001). Is Current Practice Around Late Termination of Pregnancy Eugenic and Discriminatory? Maternal Interests and Abortion. Journal of Medical Ethics 27 (3):165-171.
Asaf Toker (2009). Superior Termination of Pregnancy Committees – Are We Doing the Right Thing? Bioethics 23 (5):263-264.
Analytics
Monthly downloads |
Added to index2010-12-08Total downloads10 ( #106,175 of 548,984 )Recent downloads (6 months)1 ( #63,327 of 548,984 )How can I increase my downloads? |
My notes
Discussion
