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Abortion: Issues on Moral Status essays

2) Did the decline in crack lead to a “boomerang” effect in which crime actually fell by more than it had risen with the arrival of crack? Unfortunately for your story, the empirical evidence overwhelmingly rejects this claim. Using specifications similar to those in our paper, we find that the states with the biggest increases in murder over the rising crack years (1985-91) did see murder rates fall faster between 1991 and 1997. But for every 10 percent that murder rose between 1985 and 1991, it fell by only 2.6 percent between 1991 and 1997. For your story to explain the decline in crime that we attribute to legalized abortion, this estimate would have to be about five times bigger. Moreover, for violent crime and property crime, increases in these crimes over the period 1985-91 are actually associated with increases in the period 1991-97 as well. In other words, for crimes other than murder, the impact of crack is not even in the right direction for your story.

Contemporary Moral Issues Abortion Essay - 585 Words

The person who wrote that concealed weapons laws reduced crime was John Lott. To see a paper challenging Lott's position, see Duggan (JPE) or a more recent working paper by Phillips (NBER, 2005)As for abortion. Has anyone done this study for England?

Abortion More Than Legal, Moral Issue - CBS News

Moral Issues of Abortion Essay - 1118 Words

So, what is the final tally? Two of the key assumptions underlying your alternative hypothesis appear to be false: The retreat of crack has not led to an “overshoot” in crime, causing it to be lower than 1985, and even if it had, the states with high abortion rates in the ’70s do not appear to be affected particularly strongly by the crack epidemic. Moreover, when we re-run our analysis controlling for both changes in crime rates from 1985 to 1991 and the level of crime in 1991, the abortion variable comes in just as strongly as in our original analysis.

The extreme view could of course be weakened to say that while abortion is permissible to save the mother's life, it may not be performed by a third party, but only by the mother herself. But this cannot be right either. For what we have to keep in mind is that the mother and the unborn child are not like two tenants in a small house which has, by an unfortunate mistake, been rented to both: the mother owns the house. The fact that she does adds to the offensiveness of deducing that the mother can do nothing from the supposition that third parties can do nothing. But it does more than this: it casts a bright light on the supposition that third parties can do nothing. Certainly it lets us see that a third party who says "I cannot choose between you" is fooling himself if he thinks this is impartiality. If Jones has found and fastened on a certain coat, which he needs to keep him from freezing, but which Smith also needs to keep him from freezing, then it is not impartiality that says "I cannot choose between you" when Smith owns the coat. Women have said again and again "This body is my body!" and they have reason to feel angry, reason to feel that it has been like shouting into the wind. Smith, after all, is hardly likely to bless us if we say to him, "Of course it's your coat, anybody would grant that it is. But no one may choose between you and Jones who is to have it."

Essay on Abortion: A Social and Moral Issue - 1165 …

“On The Moral and Legal Status of Abortion.” Contemporary Moral Problems

We should really ask what itis that says "no one may choose" in the face of the fact that thebody that houses the child is the mother's body. It may be simply a failure toappreciate this fact. But it may be something more interesting, namely thesense that one has a right to refuse to lay hands on people, even where itwould be just and fair to do so, even where justice seems to require thatsomebody do so. Thus justice might call for somebody to get Smith's coat backfrom Jones, and yet you have a right to refuse to be the one to lay hands onJones, a right to refuse to do physical violence to him. This, I think, must begranted. But then what should be said is not "no one may choose," butonly "I cannot choose," and indeed not even this, but "I willnot act," leaving it open that somebody else can or should, and inparticular that anyone in a position of authority, with the job of securingpeople's rights, both can and should. So this is no difficulty. I have not beenarguing that any given third party must accede to the mother's request that heperform an abortion to save her life, but only that he may.

I suppose that in some viewsof human life the mother's body is only on loan to her, the loan not being onewhich gives her any prior claim to it. One who held this view might well thinkit impartiality to say "I cannot choose." But I shall simply ignorethis possibility. My own view is that if a human being has any just, priorclaim to anything at all, he has a just, prior claim to his own body. Andperhaps this needn't be argued for here anyway, since, as I mentioned, thearguments against abortion we are looking at do grant that the woman has aright to decide what happens in and to her body. But although they do grant it,I have tried to show that they do not take seriously what is done in granting it.I suggest the same thing will reappear even more clearly when we turn away fromcases in which the mother's life is at stake, and attend, as I propose we nowdo, to the vastly more common cases in which a woman wants an abortion for someless weighty reason than preserving her own life.

Abortion: Ethical and Moral Problems Applied Ethics
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Under what conditions is an abortion morally permissible

If you actually read the book, I think levitt makes a very strong moral and economic arguement against abortion despite the initial knee jerk reaction to his findings. Levitt should be comended for his willingness to report the truth, no matter how disturbing some people may find it.

Examining Ethical Issues Surrounding Abortion Philosophy Essay

My argument will be found unsatisfactory on two counts by many of those who want to regard abortion as morally permissible. First, while I do argue that abortion is not impermissible, I do not argue that it is always permissible. There may well be cases in which carrying the child to term requires only Minimally Decent Samaritanism of the mother, and this is a standard we must not fall below. I am inclined to think it a merit of my account precisely that it does not give a general yes or a general no. It allows for and supports our sense that, for example, a sick and desperately frightened fourteen-year-old schoolgirl, pregnant due to rape, may of course choose abortion, and that any law which rules this out is an insane law. And it also allows for and supports our sense that in other cases resort to abortion is even positively indecent. It would be indecent in the woman to request an abortion, and indecent in a doctor to perform it, if she is in her seventh month, and wants the abortion just to avoid the nuisance of postponing a trip abroad. The very fact that the arguments I have been drawing attention to treat all cases of abortion, or even all cases of abortion in which the mother's life is not at stake, as morally on a par ought to have made them suspect at the outset.

Sample Essay #11 Abortion is the most controversial issue

But it might be argued thatthere are other ways one can have acquired a right to the use of anotherperson's body than by having been invited to use it by that person. Suppose awoman voluntarily indulges in intercourse, knowing of the chance it will issuein pregnancy, and then she does become pregnant; is she not in part responsiblefor the presence, in fact the very existence, of the unborn person inside? Nodoubt she did not invite it in. But doesn't her partial responsibility for itsbeing there itself give it a right to the use of her body? If so, then heraborting it would be more like the boys taking away the chocolates, and lesslike your unplugging yourself from the violinist--doing so would be deprivingit of what it does have a right to, and thus would be doing it an injustice.

The issue of abortion hinges on the ..

To "the real me" -- actually, crime doesn't just "go in waves". Crime is a sociological phenomenon that follows distinct patterns based on historical and cultural influences that can be quantified and measure. To read the entire essay, then shrug and say, "Aw, crime just goes in waves and can't really be attributed to any one thing," is just to ignore factual data. This decision that we've made to simply ignore statistical and scientific data in favor of the "it's all too complex to explain with numbers (or fossils or carbon dating)" is starting to get on my very last nerve.A big reason crime goes up in the summertime is -- surprise! -- the heat. Ask any law enforcement officer. Is it the only thing? Probably not. But if you take into account that, as the weather warms, criminals and potential victims are outside more and in closer proximity, then it can be reasonably assumed that heat makes for more opportunity for crime. Add to that that extreme heat tends to make people cranky and unpleasant, and the possiblities for crime between non-criminals who simply lose their tempers rises as well. So, yeah. It's simply not logical to dismiss statistical data with a wave of your hand and the statement, "Well, there are many factors at work here. Who can say?" Statisticians can. Scientists can. Sociologists and anthropologists can. And with reasonably accurate precision.~C~

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