Mirror of Justice

A blog dedicated to the development of Catholic legal theory.
Affiliated with the Program on Church, State & Society at Notre Dame Law School.

Saturday, October 18, 2008

"Intrinsic Evil"? How Evil is That?

Yesterday, over at dotCommonweal, there was a post titled

Intrinsic Evil, Prudential Judgment and Sundry Matters

I recommend that MOJ readers check it out, here.

In the new issue of America:  The National Catholic Weekly, there is an article by Rick's colleague, Cathy Kaveny, who is John P. Murphy Foundation Professor of Law and Professor of Theology at the University of Notre Dame.  Here's how the article begins:

Intrinsic Evil and Political Responsibility

Is the concept of intrinsic evil helpful to the Catholic voter?   

As the November national elections approach, we need not delve too deeply into Catholic political discussions to realize the importance of the term “intrinsic evil.” The term is used not only in such documents as Forming Consciences for Faithful Citizenship, the 2008 Voting Guide for Catholics issued by the U.S. Conference of Catholic Bishops, but also in political skirmishes among American Catholics. But what, exactly, is an “intrinsic evil”? Why should voters give special attention to intrinsic evils in considering the candidates? Almost no Catholic opinion-maker who invokes the term goes on to ask these questions, let alone to answer them.

Perhaps this is because the answers seem obvious. After all, the term “intrinsic evil” seems to connote great and contaminating evil—evil that we take inside ourselves simply by associating with it. The term itself suggests that “intrinsic evil” involves wrongdoing of an entirely different magnitude than ordinary, run-of-the-mill wrongdoing. Consequently, intrinsic evils must pose great moral dangers to both individuals and society at large, and these dangers ought to dwarf all other considerations in casting one’s vote.

Forming Consciences for Faithful Citizenship tells us that intrinsically evil actions “must always be rejected and opposed and must never be supported or condoned,” because “they are always opposed to the authentic good of persons.” At the same time, in national debates during the current election season, some Catholic political commentators have complained about Catholics who support candidates who do not, in the commentator’s judgment, adequately oppose such intrinsic evils as abortion, euthanasia and homosexual acts, the last of which are implied by gay marriage.

The foregoing is meant to illustrate how the term “intrinsic evil” is used in the passionate give and take that characterizes many Catholic discussions about voting for a pro-choice politician. It is, however, in significant tension with the great weight of the church’s long moral tradition. The term “intrinsic evil” does not have its roots in the expansive imagery of the church’s prophetic witness, but rather in the tightly focused analysis of its moral casuistry. It is not a rhetorical flourish, but rather a technical term of Catholic moral theology. Ultimately, as Pope John Paul II reminds us in his encyclical The Splendor of Truth (Veritatis Splendor), it is rooted in the action theory of St. Thomas Aquinas.

The Meaning of ‘Intrinsically Evil’

In a nutshell, the fact that an act is called an intrinsic evil tells us two and only two things.

First, it tells us why an action is wrong—because of the “object” of the acting agent’s will. To identify the object of an action, one has to put oneself in the shoes of the one acting, and to describe the action from her perspective. The object is the immediate goal for which that person is acting; it is “the proximate end of a deliberate decision” (VS, No. 78).

Second, the fact that an act is intrinsically evil tells us that it is always wrong to perform that type of act, no matter what the other circumstances are. A good motive cannot make an act with a bad object morally permissible. In other words, we may never do evil so that good may come of it. To echo an example used by both Pope John Paul II and St. Thomas, a modern-day Robin Hood should not hold up a convenience store at gunpoint in order to give the money to a nearby homeless center. Robin Hood’s good motive (altruistic giving) does not wash away the bad object or immediate purpose of his action (robbery).

But to say that an act is intrinsically evil does not by itself say anything about the comparative gravity of the act. Some acts that are not intrinsically evil (driving while intoxicated) can on occasion be worse both objectively and subjectively than acts that are intrinsically evil (telling a jocose lie). Some homicides that are not intrinsically evil are worse than intrinsically evil homicides. Furthermore, the fact that an act is intrinsically evil does not by itself tell third parties anything at all about their duty to prevent that act from occurring.

The following analyses and reflections may provide some clarity and further issues for reflection as we continue to debate the use and misuse of church teachings in the political realm.

[Then, Cathy's article proceeds carefully under these five headings:  1.  "Intrinsically evil" does not mean "gravely evil."  2.  An intrinsically evil homicide is not always worse than every other wrongful homicide.  3.  Preventing intrindically evil acts is not always our top moral priority.  4.  The motives and circumstances of particular moral actions also deserve moral scrutiny.  5.  Intrinsic evil is not the only useful category in deciding one's vote.  To read Cathy's careful analysis, click here.  Here is the conclusion to Cathy's essay:]

‘Intrinsic Evil’ as Prophetic Language

Finally, the defender might admit that there is one issue of overriding importance for which the term “intrinsic evil” is useful in political considerations: abortion. For more than three decades, the regime of legalized abortion has taken the lives of well over a million unborn children a year. The Supreme Court of the United States not only permits this regime, it honors it as the instantiation of a fundamental right. In this circumstance, the term “intrinsic evil” helps evoke why abortion deserves prime consideration in voting. Abortion happens inside a woman’s womb, inside what should be the safest relationship of all: that between mother and child. Abortion happens deep inside our society, permeating big cities and small towns alike.

But note that this use of the term “intrinsic evil” has moved far beyond the technical use normally employed in Catholic action theory: it is evocative, not analytical. Its prophetic tone echoes Vatican II’s “Pastoral Constitution on the Church in the Modern World” (Gaudium et Spes, No. 27):

Whatever is opposed to life itself, such as any type of murder, genocide, abortion, euthanasia or willful self-destruction, whatever violates the integrity of the human person, such as mutilation, torments inflicted on body or mind, attempts to coerce the will itself; whatever insults human dignity, such as subhuman living conditions, arbitrary imprisonment, deportation, slavery, prostitution, the selling of women and children; as well as disgraceful working conditions, where men are treated as mere tools for profit, rather than as free and responsible persons; all these things and others of their like are infamies indeed. They poison human society, but they do more harm to those who practice them than those who suffer from the injury. Moreover, they are a supreme dishonor to the Creator.

Pope John Paul II used this passage to illustrate the incompatibility of intrinsic evil with human flourishing in “The Splendor of Truth” (No. 80). Like the use of the clearly prophetic word “infamies” in the “Pastoral Constitution on the Church in the Modern World,” the prophetic use of the term “intrinsic evil” is meant to start an urgent discussion among people of good will about grave injustices in the world. It does not provide a detailed blueprint for action. Identifying infamies is one thing. Deciding upon a strategy to deal with them is something else again. For many pro-life Catholics, the issue of voting and abortion comes down to this: what does one do if one thinks that the candidate more likely to reduce the actual incidence of abortion is also the one more committed to keeping it legal? The language of intrinsic evil does not help us here. Only the virtue of practical wisdom, enlightened by charity, can take us further.

[To read the entire article, click here.]

Friday, October 17, 2008

Religious Freedom for Me but not for Thee

A number of recent posts on the site have addressed religious freedom in the context of the upcoming election. I, along with other MOJ contributors, have expressed concerns about the freedom of the Church to participate in the public square concerning matters that address our life in common in that some voices believe that the Church has no role in the public square. I respectfully submit and contend that their views are flawed. The Church, indeed, has a proper role to exercise in the public square; therefore, its principal teachers have a right to express views, including those based on the moral reasoning of the Church’s teachings, in this milieu.

Last night there was a most interesting post by Lisa Sowle Cahill, the J. Donald Monan, S.J. Professor of the Theology at Boston College, on these matters that appeared in the National Catholic Reporter Online. Amongst her claims in the fields of teaching and research are Christian ethics, the ethics of war and peace, bioethics, ethics of sex and gender, and Catholic social ethics. She is also a member of the Catholic Advisory Committee for Senator Obama and his presidential bid. As Senator Obama has graciously said of their work:

I am deeply honored to have the support and counsel of these committed Catholic leaders, scholars, and advocates. We share many important values, and I have profound respect for how these religious and lay women and men have put their faith into action to promote the common good. They have spent their lives serving others: shaping our public debates, caring for the poor, ministering to those who need our help, and fighting for a more just society. As a committed Christian, I welcome their help as we continue to build the largest grassroots network of people of faith in any campaign in history

She has appeared in at least one national advertisement endorsing the Senator in his bid for the presidency. While I would not engage in the partisanship that she has, I would not argue here about how she has expressed her public views regarding politics until last evening when she challenged other Catholics, specifically bishops, for their public statements which pale in comparison to her open, broadcasted activities in clear support of a political party and its Presidential candidate. Like the scribes and Pharisees of yore, she has placed burdens on others that she would not want to bear herself.

As I have said, on October 16, she published on the website of the National Catholic Reporter a brief article entitled "U.S. Bishops damaging rich Catholic faith tradition" . To cut to the chase, she condemns some bishops for engaging in the activities in which she, herself, has pursued with far greater vigor than they have. In short, she has established a double standard for Catholic participation in public life. This is a problem considering the fact that she self-identifies as a Catholic theologian (although there may be some reasonable dispute about whether the views she expresses in her teachings are, in fact, always consistent with Catholic teachings).

She has asserted that “the Catholic church [sic] has a problem on its hands” because “a few bishops and prelates have come dangerously close to making implicit political endorsements” in the exercise of their proper teaching office of exhorting the faithful to take stock of the moral evil of abortion. In doing so, she seems to think that her own open words and deeds that unambiguously endorse a particular party and its Presidential candidate are above the same reproach she lays on “a few bishops and prelates.” She makes a remarkable claim that their activities represent “a disturbing trend for both religion and democracy” while at the same time she implicitly believes that her own actions “support an essential role for faith in public life.”

I disagree with her contentions.

She publicly rebukes a number of American bishops because of the proper emphasis that they have placed on the abortion issue. Yet, she fails to address that the candidate whom she has publicly endorsed will make as his first priority the passage of the Freedom of Choice Act that I addressed yesterday in a posting at Mirror of Justice. She decries that “when the Catholic church [sic] is perceived to be cheerleaders [sic] for one political party a rich faith tradition is badly damaged and loses its prophetic voice.” I do not recall any of the bishops that she has critiqued having endorsed any candidate or political party; rather, they have spoken clearly on the profound evil of abortion and how the Catholic electorate needs to consider this weighty issue. By contrast, she is the one, from her position as a university teacher, who has been a “cheerleader” of a particular party and its presidential candidate.

Her assertions are mystifying until she reaches the conclusion of her brief essay. Then her double standard of “freedom for me but not for thee” becomes clear, and the mystery disappears. She concludes her posting by stating that, “Catholic clergy should reaffirm their essential role as moral leaders, and leave partisanship behind.” What she does not seem to understand is that they have; however, she is the one who has taken up the cause of partisanship which does not appear to trouble her in the least.

When Pope Paul VI concluded the proceedings of the Second Vatican Council in 1965, he stated to the civil leaders of the world that the Church asked only one thing from them: freedom. Apparently, Professor Cahill expects this freedom for herself, but she is unwillingly to grant it to those whose duty it is to teach and lead the Church to which she professes that she belongs. What she has asserted for herself and denied others, including the Church’s leadership, is the real disturbing trend for both religion and democracy as we approach November 4.

RJA sj

Financial Crisis and Women on Corporate Boards

Now here's some interesting research, from a newly-posted paper entitled:  "Women in the Boardroom and their Impact on Governance and Performance."  Apparently, more women on corporate boards means corporate performance is monitored more closely.  They tend to show up more for board meetings and volunteer to serve on monitoring committees more often than men.   The authors of the study conclude that, overall, this increased monitoring has a negative effect, because it is counterproductive in firms that are well run.  The "negative" effect of all those women on the board, actually showing up for meetings and serving on monitoring committee, appears to be particularly pronounced in firms with strong shareholder rights, negatively effecting market valuation and operating performance.

Hmmmmm........  How many of us these days are wondering exactly how well-run the big financial firms have been, and how many of us are calling for MORE monitoring?  And how many are wondering whether the shareholders' exclusive focus on profits is the best source of good governance? 

Maybe John Paul II was on to something, back in August of 1995, when he said in an Angelus reflection:  "the greater presence of businesswomen in executive positions in the economy is 'giving it a new human inspiration and removing it from the recurring temptation of dull efficiency marked only by the laws of profit.'" 

Conference at the University of Chicago

Social Justice and Human Rights:

Social Science, Public Policy and Christian Faith In Conversation at the University of Chicago 

In recognition of the 60th Anniversary of The Universal Declaration of Human Rights
(December 10, 1948 – December 10, 2008)

  • Thursday, November 6, 2008  

    7:00 p.m.
    Screening of Traces of the Trade: A Story from the Deep North; a PBS documentary produced by Katrina Brown,  whose ancestors in the DeWolf family were the biggest slave traders in America.  Watch an excerpt  |  Tom DeWolf, author of the book on this project will be present to answer questions on his book and the movie. In addition, he will talk about his participation in an ongoing racial reconciliation discussion project called Coming to the Table and organized by the Center for Justice and Peacebuilding at Eastern Mennonite University.

  • Friday, November 7, 2008

    9:00 a.m.
    Jean Bethke Elshtain  -  The nature of the citizen, goverment,  and religion  for the cause of civil society and justice.

    10:30 a.m.
    Randolph Stone - Mass Incarceration and its Aftermath: What do we do when hundreds of prisoners are released and return to troubled communities.

    12:00 p.m. - Lunch.
    Lunch is provided for registered participants.

    1:00 p.m.
    Michael Perry  -   Human rights in society  -  religious vs. secular foundations.

    2:30 p.m.
    Jeanne Ward   -   Human rights for women and children.

    4:00 p.m.
    Panel Discussion

    6:00 p.m. - Dinner.
    Dinner is provided for registered participants.

    7:00 p.m.
    Panel Discussion with people involved in Social Justice and Human Rights Ministries.

  • Saturday, November 8, 2008

    9:00 a.m.
    Nicholas Wolterstorff  -   Love and Justice.

    10:30 a.m.
    As We Forgive - A journey into the lives of three Rwandan genocide survivors who discover the power and pain of radical forgiveness.
    NOTE: We are hoping to have at least one person involved with making movie and at least one Rwandan with us to discuss the process of reconciliation going on in Rwanda, since almost 50,000 prisoners accused of genocide were released in 2006, due to the fact that there were not enough courts or judges to try their cases.

    11:30 a.m.
    Panel Discussion

    12:30 p.m. - Lunch.
    Lunch is provided for registered participants.

    1:00 p.m.
    Presentations and Resources by Social Justice and Human Rights Groups.

"Human Rights as Morality, Human Rights as Law"

I hope this paper, which I posted to SSRN last month, will be of interest to some MOJ-readers.

Here's the abstract, followed by a link to the SSRN page where the paper can be downloaded/printed.

 There has been growing interest in, and scholarly attention to, issues and questions that arise within the subject matter domain we may call "human rights theory". See, in particular, Amartya Sen, "Elements of a Theory of Human Rights," 32 Philosophy & Public Affairs 315 (2004); James W. Nickel, Making Sense of Human Rights (rev. ed. 2006); Michael J. Perry, Toward a Theory of Human Rights: Religion, Law, Courts (2007); James Griffin, On Human Rights (2008); Nicholas Wolterstorff, Justice: Rights and Wrongs (2008). This essay - a version of which will appear in a multi-authored collection of essays to be published by Oxford University Press in 2009 - is intended as a contribution to human rights theory. These are the principal questions, or sets of questions, I address in the essay:

1. What is the morality of human rights - by which I mean the morality that, according to the International Bill of Human Rights, is the principal warrant for the law of human rights?

2.  How does the morality of human rights warrant the law of human rights?

3. Some human-rights-claims are legal claims, but some are moral claims, and some are both. What does a human-rights-claim of the legal sort mean? A human-rights-claim of the moral sort? And when does it make sense to think of a right that only some human beings have - children, for example - as a human right?

4.  Is there a plausible secular ground for the morality of human rights?

5. At the end of the proverbial day, what difference does it make - why should we care - if there is no plausible secular ground for the morality of human rights?


Now, the link:  here.

Positive Incentives and Reducing Abortions -- Responding to Tom Berg

Thanks to Tom for his post responding to Weigel’s article on Obama and abortion, and thanks to all for welcoming me back to MOJ.

First, let me make clear that, as a fundamental matter, I agree with Tom’s basic point, namely, that our system of social assistance to women and families can be a factor in helping to reduce the incidence of abortion.  Indeed, this was one of the points I made in my articles (available here and here) critiquing the Skeel-Stuntz modesty thesis.  Undoubtedly many women would respond to positive financial incentives and so choose to carry their children to term rather than abort them – a point recently given additional support by the Wright & Bailey study (available here) conducted by Catholics in Alliance for the Common Good (a study which I think is flawed, but whose general conclusions are I think sound).  Thus, we should make use of this non-coercive means as part of an overall strategy to reduce abortions.

The Pew study to which Tom cites in his original post indicates what I suspect all of us already knew, namely, that the

United States

is a far more religious nation than other developed countries in the West.  However, whether this means that a more generous set of incentives would substantially decrease the frequency of abortion in this country is, I would say, a matter of conjecture absent additional data.  That is, we would have to know something about the religious identity and level of commitment of women who seek abortions.

While a little is known regarding the former, almost nothing is known about the latter.  That is, a Guttmacher Institute study published in 2002 (available here) indicates that for the year 2000, 42.8% of women over the age of 17 who had abortions identified themselves as Protestant, up from 37.4% in 1994.  (The survey indicates that religious affiliation data was not collected for young women, age 17 and younger, a group that accounts for only 6.5% of all abortions).  Likewise, it states that 27.4% of women receiving abortions in 2000 were Catholic, down from 31.3% in 1994.  What the survey doesn’t show is the susceptibility of these women to the pro-life message when combined with positive incentives.  It would reasonable to expect for this to vary greatly depending on whether the woman actually participated in the life of a congregation or parish as opposed to someone who simply checked a box in response to the survey question.  Still, although we simply don’t know the extent to which the greater popularity of religion in the

U.S.

would enhance the effectiveness of non-coercive means, this shouldn’t dissuade us from employing them.

At the same time, I believe that it would be wrong to overstate the effectiveness of financial incentives.   Indeed, the point I would hope for everyone to appreciate is that non-coercive means are not a panacea for the plague of abortion.  While financial assistance can help, there is an obvious diminishing return to the use of money where lack of funds isn’t the primary reason behind the abortion.  This would seem to be confirmed by the statistics in the Guttmacher report cited by Weigel (available here).  That is, while the report states that 23% of the women surveyed listed “Can’t afford a baby now” as their most important reason for the abortion, 25% said that the most important reason was that they were “not ready for a child or another child” or that “the timing was wrong” and 19% said that their most important reason was that they had “completed their childbearing or had others depending on them or that their children were grown.”  Plainly, these and other factors listed as important motivations for seeking abortions are problems that money can’t solve.

So by all means, let’s make use of non-coercive, positive incentives to reduce the number of abortions.  But at the end of the day, those who say they support the pro-life cause must come face to face with the uncomfortable fact that the current social science evidence suggests that, in the absence of outright prohibition, somewhere in the neighborhood of 1 million abortions will continue to take place in the U.S. each year.  Given this staggering death toll, does prudence dictate that the criminal law has no role to play in reducing the incidence of abortion – indeed, in building a culture of life?  Do the proponents of non-coercive means who are also opponents of criminal prohibition find 1 million abortions per year acceptable?  If not, what are they willing to do once the laudable effects of positive incentives and cultural messages (within a legal regime that enshrines abortion as a right) are exhausted?

I would argue, as I have elsewhere at greater length, that, although the coercive law likewise has its limitations, it also has a place.  Indeed, it has a significant role to play in the regulation of abortion.  Although enforcement of laws prohibiting abortion did not enjoy perfect compliance (something true of every criminal prohibition) the historical evidence shows that these laws were enormously effective in curbing the incidence of the procedure – both by way of actual enforcement and as a form of cultural pedagogy.

Given the way in which Roe has changed the cultural landscape over the past thirty-five years, obviously a great deal of background work still needs to be done – a national conversation needs to take place – before the law can be employed in this way.  But why would proponents of non-coercive means take this strategy off the table before the conversation has even begun?

The Al Smith dinner

Well, this is a "Catholic legal theory" blog, so although it's not our normal practice to plug comedy videos, I thought readers might get a kick out of both Sen. Obama's and Sen. McCain's (very good) Al Smith speeches.  Link here.

UPDATE:  In response to several readers -- By linking to the speeches I did not mean to weigh on the question whether it is appropriate for someone with Sen. Obama's views and policy plans to be honored by a Catholic foundation in this way, or to minimize the seriousness of his errors (concerning which I've been, to put it mildly, pretty dogged in blogging) regarding the sanctity of life.  (See Kathryn Lopez's comments, here.)  I share the view, I think, that bishops should "not allow those who disagreed with the most central teachings of our faith to receive awards, honors, or to have a platform in our Catholic institutions."  I'll confess, I am anticipatorily gloomy at the possibility of President Obama giving the commencement address at the University of Notre Dame.  Still, I thought the speeches were funny.

Thursday, October 16, 2008

"Thomas More on Trial" Conference

Check out what looks to be a very interesting conference November 7-8 on the trial and last letters of Thomas More, sponsored by the University of Dallas's Center for Thomas More Studies.  The speakers at the "retrial" and broader assessment of More include eminent legal historian Richard Helmholz (U. Chicago) and Fifth Circuit Chief Judge Edith Jones.  Looks like a lot of CLE credits too!

Weigel, Prudence, and Proportionality

The exchange among Eduardo, Rick, and Edward Highberger about George Weigel's article is very interesting and valuable.  FWIW, I agree with what seems to be the consensus that whatever we think about the necessity of having abortion laws in the first place, it is unjust to have a constitutional ruling that prevents the passage of those laws.

I think Eduardo is entirely right, though, in criticizing Weigel's argument that "questions of war and peace, social-welfare policy, environmental policy and economic policy" are "contingent prudential judgments that, by definition, cannot bear th[e] weight" of countering a "grave," "intrinsic" evil such as abortion.  As Eduardo points out, it's fallacious because an issue's prudential status and its gravity are two different things.  I blogged about this last year, making the same point and predicting that "the argument 'X can't be proportionate because it's only prudential' will appear in upcoming discussion about the 2008 elections."  Now it has appeared, in Weigel's article.

As I also wrote then, this obviously does not counter the claim that abortion is extremely grave and therefore disproportionate to other issues.  But in making the determination about this election, we need to get the arguments right as well as the conclusions.  The "prudential by definition can't be proportionate" argument may, among other things, lead to unconvincing conclusions in other situations where something that is an "intrinsic evil" under Church teaching is -- or a voter could in well-formed conscience think it is -- less grave in its consequences than widespread abortion.  (Gay marriage, for example: in the future there probably will be pro-life candidates who support gay marriage and who a conscientious voter might find superior to their opponents on many other issues.)

FInally, the "prudential can't be proportionate" argument undercuts the important role of laypeople that Weigel himself, along with others, has emphasized over the years.  They have correctly argued that the Church itself shouldn't speak definitively on every issue, even every important one, because laypeople with knowledge in different disciplines are better equipped to make and articulate many of those judgments.  It follows that the fact that the Church refrains from speaking definitively doesn't show that an issue is less important, certainly not "by definition."

A Focus on FOCA (aka the “Freedom of Choice Act”)

Over the past several days we, here at Mirror of Justice, have seen a robust exchange of commentaries on the so-called “Freedom of Choice Act” which has been placed centrally into the upcoming election on November 4. In the current 110th Congress, the Senate and House have identical bills designed to codify the principles contained in the proposed Act. The Senate version bears the designation S.1173 [HERE], and the House version has the designation H.R.1964 [HERE]. For voters who wish to be informed about where their respective Federal legislators stand, it would be useful to see who has sponsored/cosponsored these bills by examining the bills themselves and also checking senators’ and representatives’ websites to see if they have become subsequent co-sponsors.

In any event, I thought it would be useful to run through these bills to offer some insight to followers of MOJ about what the proposed legislation would actually do if the bills become law—a law that would, in the final analysis, codify “an exercise of raw judicial power”, i.e., Roe v. Wade.

The versions of the bill begin with certain interesting “findings.” Included amongst them are the “core principles” of liberty—perhaps as defined by Planned Parenthood v. Casey, i.e., “the right to define one’s own concept of existence, of meaning of the universe, and the mystery of human life”; personal privacy—perhaps as defined by Roe v. Wade, i.e., the “right of personal privacy includes the abortion decision”; and, equality—perhaps as defined by Lawrence v. Texas, i.e., the “[e]quality of treatment and the due process right to demand respect for conduct protected by the substantive guarantee of liberty” [as defined by Casey]. The bills specify that individuals must be “free to make their most intimate decisions without governmental interference and discrimination” even if those “intimate decisions” destroy another human life. I am sure this would give comfort to those in organized crime who might, from time to time, find it appropriate to destroy another human life as long as they can argue that their “choice” is an “intimate decision.”

While the findings of the bills address “the most private and difficult decisions” regarding whether “to begin, prevent, continue, or terminate a pregnancy” (I am not aware of any legislation or court decision that actually addresses privacy and difficulty regarding the beginning of a pregnancy), we are informed that such decisions are best made by the woman affected. The fact that there is some man “out there” who also has a role in these matters goes unmentioned, and this failure to mention is conspicuous by its absence.

The “findings” continue with a litany of Supreme Court privacy decisions including Griswold (making contraception available to married couples—no mention is made of Baird v. Eisentstadt which expanded Griswold to anyone regardless of marital status); Roe v. Wade; and Doe v. Bolton. These decisions were designed to augment the “privacy” argument, but the “privacy” argument has failed time after time in more recent litigation addressing the regulation of abortion. Since the privacy argument has failed, abortion advocates have had to recast their arguments on other grounds such as “equality.” But, in doing so, they always forget that the equality argument can and must also be applied to the human life destined to be destroyed. So, the equality argument that now undergirds the campaign for abortion also rests on unstable foundations.

Another curious finding made by the authors of the bills is that Roe “carefully balances the rights of women to make important reproductive decisions with the State’s interest in potential life.” The bills do no such thing for a number of reasons that include Justice White’s remark that Roe was nothing more than “an exercise in raw judicial power” (no “careful balancing” there). Moreover, reliance on the expended thesis that the embryo/fetus is nothing other than “potential life” is a contradiction of medical science: there is human life present, and it is being destroyed—there is nothing “potential” about it, for it is rather than might be. Everyone who reads this posting and everyone who does not was precisely in this same position that the bills’ drafters insist is “potential.” From a pure medical and scientific point, the sponsors and cosponsors are wrong, so, therefore, their finding on this front is wrong. And, it is unwise to base important legislation on wrong “findings.”

A further curious finding offered by the bills’ sponsors and cosponsors is that the judicial decisions that are cited in their proposals have protected the lives of women in the US; this assertion, moreover, is “substantiated” by their additional curious claim that “an estimated 1,200,000 women each year were forced to resort to illegal abortions…” [Italics mine] I wonder who did the “forcing”, but this is not addressed in the “findings.” This unsubstantiated claim about numerical instances of “forced illegal abortions” is quickly followed by another “finding” that an estimated “thousands” of women “forced” into these abortions died as a result. Since we have been told that 1.2 million women were “forced” into illegal abortions annually, it would be most helpful to know just how many “thousands” died. Was it two thousand? Ten Thousand? One hundred thousand? Nine hundred thousand? The sponsors and cosponsors are reticent in their detail with regard to these important facts that have a crucial bearing on their “findings.” In this context, we are given a further “finding” from the World Health Organization that amongst the approximately 600,000 pregnancy-related deaths reported annually, 80,000 are associated with “unsafe abortions.” However, no information is disclosed about how many maternal deaths are associated with “safe abortions” or “legal abortions.” I am not a mathematician, but when I subtract 80,000 from 600,000, I arrive at the number: 520,000—a rather large number that escapes the critical scrutiny if not of the WHO, then the bills’ sponsors and cosponsors.

Further findings include commentary on various state and Federal efforts to regulate the expansive effects of Roe. The legitimate exercise of state sovereignty and judicial scrutiny cited by the sponsors and cosponsors is categorized as direct challenges to Roe and the implication follows that such regulation is a bad or misguided exercise of democracy. Thus, the sponsors and cosponsors are implying that democracy ought not to challenge a “raw exercise of judicial power.” I would have thought otherwise, but in the estimation of the sponsors and cosponsors, I and others must be terribly wrong. The sponsors and cosponsors are particularly harsh in their reference to Gonzales v. Carhart, and they cite Justice Ginsburg’s dissent that the majority opinion is “alarming.” Yet they fail to mention in their findings the accurate description of the barbaric destruction of a baby in the process of delivery that the majority opinion described without embellishment and only clinical accuracy. I guess any abortion must, in the estimation of the sponsors and cosponsors, be a good abortion consistent with the principles of liberty, personal privacy, and equality.

While the sponsors and cosponsors offer other interesting “findings,” one of the most startling is their back-fired claim that growing, incremental restrictions on “the full range of reproductive services [that] endanger women’s health and lives” have really not had an impact on the ability to get an abortion. In spite of their intended claim that 87 percent of the counties in the United States have no abortion provider, we, as Americans, are still capable of dispatching as medical waste over one million children who are victimized by abortion every year.

The drafting of the bills is founded in large part on the Commerce Clause authority of Congress. But let us consider how the sponsors and cosponsors discuss “commerce” in the context of this legislative proposal. It is “commerce” that women not only cross state lines to destroy their children, but it is also “commerce” that they are forced to cross state lines where they cannot destroy their children in certain jurisdictions. It is also “commerce” that abortion providers are “commercial actors” who are in the business of making purchases and generating revenues as the result of the destruction of new human life. And, of course, it is “commerce” that medical personnel cross state lines in order to exercise some role in the destruction of young Americans. I would be reluctant to rely on the “commerce” powers of the Congress to write such legislation, but, I guess that’s why I am not one of the sponsors or cosponsors.

In the definitions section of the bills, the explanation of the term “viability” of the child is, at best, problematic, and, at worst, nonsensical. The definition proposed in the bills enables the abortion provider alone to determine “viability.” This delegation of life-determining authority ignores the present day reality of medical science, but it is more akin to the concentration camp commandant who determined which disembarking passengers went to the factors and which went to the death chambers. If present-day medical science can make a blastocyst “viable,” it certainly can do a lot for new human life that has gone beyond that stage. It would seem that the sponsors and cosponsors have regrettably relied on outmoded medical information regarding how to ascertain the viability of young human life.

But the bills do not stop here. It becomes clear in the section addressing “Interference With Reproductive Health Prohibited,” that medical personnel, hospitals, or anyone else who “interferes” with the “fundamental right” to destroy a new human is subject to the law through civil actions. Unspoken in the bills at this stage is whether those who interfere with the “fundamental rights” the legislation would recognize might also be subjected to criminal sanctions as well. I suppose that, with the passage of this legislation, it would be a fairly easy task to amend Title 18 of the United States Code in order to address further implementation of the Freedom of Choice Act.

A final point to mention at this stage is that the Freedom of Choice Act would, if passed in its current form, have retroactive effect on any law (legislative or judicial) or regulation that would be considered to be in conflict with the provisions of the Act. In essence, this would mean that any current regulation of abortion, regardless of its justifications, would be in peril.

I encourage the MOJ community to read the “Freedom of Choice Act” bills and to reflect on their impacts, especially as we get closer to November 4.

RJA sj