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Roe v. Wade and the Meaning of a Right

image of United States map divided into blue and red polygonal shapes

On May 2nd a draft of a Supreme Court decision written by Samuel Alito was leaked. It challenges the core holding of Roe v. Wade – that there exists, unenumerated but implicit, a constitutional right to an abortion.

If something like the draft became law, it would represent a drastic overhaul of the legal landscape for abortion in the United States.

Thirteen states are waiting with currently unenforced “trigger” laws on the books, that will go off and ban abortion even during the first trimester. And yet, in other ways, even the elimination of a constitutional right to abortion is not a cataclysmic shift, but instead a continuation of the slow erosion of access to abortion that has characterized the past several decades.

The case currently under review at the Supreme Court is Dobbs v. Jackson Women’s Health Organization. Notably, Jackson Women’s Health Organization is the only licensed abortion clinic in Mississippi; they only provide abortion up to 16 weeks, patients are required by state law to have an ultrasound and make two separate trips at least 24 hours apart, and underage patients require parental consent. Moreover, Mississippi provides public funding only in cases of life endangerment, rape, or incest, and health insurance sold on state exchanges does not cover most abortions. Such a highly restrictive environment for abortion access is not unique to Mississippi, but characterizes many states. This is with Roe v. Wade intact.

In the initial 1973 decision, the now famous “trimester” framework of Roe v. Wade was set out based largely on balancing an unenumerated constitutional right to privacy, various health and safety considerations, and a state interest in protecting potential life. It specified a federal level framework under which state laws could be implemented. During the first trimester (around 3 months) of pregnancy, abortion must be legal everywhere and would only be subject to basic medical safety regulation. During the second trimester, abortion could not be banned but it could be subject to reasonable regulation that promoted the health and safety of the parent. During the third trimester, abortion could be banned by state law.

Under Roe v. Wade, proposed regulations on abortion would be subject to the highest standard of judicial review – the strict scrutiny standard.

To evaluate constitutionality of a proposed regulation under this standard, a court first checks to see whether a regulation pushes a compelling state interest and then whether that regulation is appropriately precise or if the state interest could be advanced in a less restrictive way.

Regulations like the current Mississippi requirement for a clinically unnecessary ultrasound prior to abortion would almost certainly fail this standard. However, this is no longer the standard of judicial review that is in use.

While Roe v. Wade is the most famous case concerning abortion, and clarified that it is a constitutional right, the details of abortion law in the United States have been superseded by a later Supreme Court case, the 1992 Planned Parenthood v. Casey. This decision changed the legal landscape in two fundamental ways. First, it ended the trimester framework replacing it with a pre-viability, post-viability of analysis. (Viability is when the fetus can live outside of the womb albeit with medical support and generally occurs around the 24-weeks mark.) Second, it changed the standard of judicial review from strict scrutiny to the weaker and less common “undue burden” standard. Under this approach, regulations of abortion could be implemented even pre-viability as long as they did not provide an undue burden to those seeking access to abortion.

However, what constitutes an undue burden is contentious and highly dependent upon parental resources. Intentionally or otherwise, this new standard opened the legal floodgates to state level regulations that often had an explicitly anti-abortion intent, e.g., that abortion clinics must be subject to the same architectural guidelines as full surgical centers at hospitals despite no clinical need for this policy. Some of the most onerous regulations were deemed to in fact be undue burdens in the 2016 Supreme Court decision Whole Woman’s Health v. Hellerstedt, but many remain.

But beneath this legal dispute is a larger question of what it means to have a right at all.

Is a right to an abortion constituted simply by a prohibition on explicitly banning abortion, or does it require that people regardless of income actually be able to travel a reasonable difference, enter a safe and clean facility, and get an abortion? Does someone in Texas still have a federally protected right to an abortion if they have to travel to New Mexico to get one? Similar considerations are at play with other rights. Is a right to free speech secure if people must get free speech permits and can only protest in designated free speech zones? More generally, what legal, political, and social setup is required such that rights exist not merely as abstract metaphysical entitlements or legal stipulations but as meaningful parts of our lives? For many women, substantive access to abortion does not hinge on a looming Supreme Court decision but was lost decades ago.

Some reproductive rights advocates, like the SisterSong Collective, have criticized the mainstream pro-choice movement for being too narrowly focused on abortion as opposed to reproductive rights more generally, and abortion law as opposed to abortion access. They seek a broader movement around reproductive justice which they define as “the human right to maintain personal bodily autonomy, have children, not have children, and parent the children we have in safe and sustainable communities.” The understanding of rights at play is not a narrow legal one, but rather demands the commitment of resources such that reproductive rights are socially and materially supported. A hospitable legal landscape for abortion is part of this, but only part.

The Alito draft overturns even a minimal understanding of the constitutional right to an abortion, and would permit individual states to ban abortion from conception onward. What this means is going to depend on where people live and their ability to travel. People in California need not worry about their state banning abortion; people who want access to safe abortion in Jackson, Mississippi should be more concerned. It could also start a national level legislative discussion about abortion – something a very risk-averse Congress has been loath to take on as long Roe v. Wade stood. (Although, of course, potential national legislation may not be in the interest of abortion rights.) More interestingly, a legislative conversation about abortion would not necessarily concerns rights at all, and could bring in aspects of the broader abortion debate such as public health and questions of fetal personhood that have been left out of often arcane judicial decisions concerning substantive due process, stare decisis (respect for precedent), and constitutional interpretation.

Reproductive Autonomy and Climate Change

photograph of stick family carved into beach

Last week, fellow writers Daniel Burkett and Marshall Bierson debated the ethics of having children against the background of climate change. Burkett defended the view that we should have fewer children due to the negative impact each child (throughout their lifetimes) has on the climate (and therefore others). Bierson, among other arguments, pointed to the positives that a child’s life might bring about, including donating to effective climate causes. Bierson also discussed reasons to have fewer children he finds more convincing, including the opportunity costs. “I expect that over the course of my life I could have easily donated well more than 50% of my income to those in real need,” writes Bierson, “but instead I got married and plan to have kids. And this, I expect, means I will do less good for the poor.”

Both of their approaches to the ethics of childbearing are interesting and well-argued. But neither writer engages with the value of personal choice and reproductive autonomy. Burkett worries that the moral calculation of putting another human on Earth doesn’t pay off due to the climate harm it causes. Bierson worries that he could have maximized the good more effectively. What is implicit in both these worries, I think, is what the philosopher Bernard Williams called a “totalizing” and “impersonal” conception of morality.

To get a grip on Williams’s point, let’s take a clear example of a totalizing and impersonal conception of morality: maximizing act utilitarianism. This moral theory states that an action is permissible only if it would produce the best possible consequences. Of any choice in life, whether it is whether to have a child or an ice cream, we can always ask if it produces the best possible consequences. So, since every choice has some consequences, good or bad, every choice is actually a moral one. Williams describes utilitarianism as “totalizing” because it suggests that morality’s demands relentlessly reach out into every domain of human life and tell us what is permissible and what is impermissible.

Williams thought of utilitarianism as “impersonal” because it suggests that, regardless of our personal wishes or life projects, we all have exactly the same moral duty in every case: to maximize the good. He asks, “But what if [morality’s demand] conflicts with some project of mine? This, the utilitarian will say, has already been dealt with: the satisfaction to you of fulfilling your project, and any satisfactions to others of your so doing, have already been through the calculating device and have been found inadequate.” The utilitarian view is that any personal choice based on your own deeply held commitments and desires is only acceptable if it just so happens to generate the best consequences. Williams’s complaint is that this picture provides very little space for the values of autonomy or personal integrity.

Having such a sprawling, demanding, and inescapable conception of moral obligations can come to eclipse the value of individual freedoms like reproductive autonomy. But the vast majority believe we have not just a legal right to choose whether we reproduce or not, but also a moral right to exercise that discretion over our private affairs. In other words, there is an intuitive moral right to reproductive autonomy.

Consider, for example, how you would feel if an ethicist approached you and insisted that you morally ought to conceive a baby in the next month, regardless of your actual wishes or particular situation. You would, presumably, not be terribly interested in having this stranger dictate permissible options to you. You might think the choice to have a baby or not is a personal one, yours alone. Indeed, to “give in” to the stranger’s demands might threaten to seriously damage your personal integrity, your sense of self.

If Williams is right, then there must be limits to the demands impersonal utilitarian morality can make on us: areas of our lives that make room for individuals to decide things for themselves. Perhaps our choices about reproduction are one such domain which must allow an ethical role for personal choice.

This is not to say that reproductive choices are free from all moral considerations. But perhaps the relevant, weighty moral considerations will be more personal (and interpersonal) than those impersonal considerations on which the utilitarian focuses. Rather than maximizing the impersonal value of your actions’ consequences, we might focus on more personal and interpersonal moral questions might such as “Would I be a good parent to my child, if I had one?” Or, “Would I be able to live a life I find meaningful, with children?” It is these more individual, more human-scaled, sorts of ethical questions that most of us seriously consider when we consider bearing children. And perhaps we are right to do so.

A Women’s Council, Without any Women

This past week, members of the first Qassim Girl’s Council, a provincial group in Saudi Arabia that discusses issues regarding women’s rights within the Qassim region, met publicly to begin discussions on how they can meet certain goals laid out as part of their Vision 2030 program. Despite the seemingly good intentions of a council like this, the photographs from this conference present a different narrative. The dark reality of this meeting can be seen through the photographs of strictly men sitting in on the conferences. The women that were part of the Qassim Girl’s Council were reportedly in another room being connected via video stream, adhering to the strict laws of gender separation outside of familiar ties that is practiced in Saudi Arabia. Photographs of this meeting garnered significantly more attention in the United States after being compared with the photographs of President Donald Trump signing abortion legislation while being surrounded by powerful, white, conservative males. The moral issues presented here cover a host of topics, but the main focus of this issue is whether or not men have the right and/or autonomy to govern the rights of women.

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Ethics of “Over-the-Counter” Birth Control

Birth control access has been a long debated issue in the United States. Obtaining birth control methods usually means women must go to a doctor’s office in order to obtain a prescription, which can be difficult, for financial reasons or if the hospital is religiously affiliated, for example. On January 1, Oregon’s “over-the-counter” birth control law went into effect, and .

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Guam’s Chemical Castration: A Just Punishment?

Recently, Guam’s Legislature passed a bill 8-7 requiring the chemical castration of convicted sex offenders before being released on parole. The Chemical Castration for Sex Offenders is a 48-month pilot program allowing for convicted sex offenders and pedophiles scheduled to be released in the next six months to undergo the castration process one week before their release, on the prisoner’s dime. These prisoners will then be monitored for progress through the remainder of the program.

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A Pro-Choice Argument for Investigating Planned Parenthood

Long marked by intense and polarizing opinions, the abortion debate has found its latest controversy. The topic in focus? Fetal tissue donation, in which researchers pay abortion providers for tissue samples from aborted fetuses. Two videos, both published by the Center for Medical Progress, an organization backed by pro-life group Live Action, have brought the issue to the forefront of public debate. In the first widely-circulated video, a Planned Parenthood employee discusses prices for fetal tissue samples, in addition to describing the abortion procedure in explicit detail. A second video, also depicting a conversation about buying fetal tissues for research, shows one Planned Parenthood employee joking that she wanted “a Lamborghini” as compensation.

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