Right Reason

The blog of Dr Glenn Andrew Peoples on Theology, Philosophy, and Social Issues

Is Abortion Healthcare?

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On April 7, 2011

In bioethics, ethics, social issues

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“Access to abortion services is an essential part of women’s health!”

“Abortion is healthcare, not a crime!”

“You should not use your personal values as a way of interfering with women’s healthcare services.”

I’ve heard slogans like these used more times than I care to remember. These slogans are now being trotted out by the World Health Organisation as it is World Health Day. A number of pro-abortion rights bloggers have initiated a mini blogswarm over this issue. Labelling something “healthcare” gives the impression that by opposing it, you’re in some way opposed to good the good health of the people who seek access to it. Calling abortion a healthcare service automatically makes those who oppose abortion into opponents of healthcare. And who wants to be in that boat? But is it actually true? Learn more about healthy supplements such as Biofit.

Are abortion services a matter of healthcare provision?

The first thing to say is that even if abortion provides health benefits to the women who have them, this is not a sufficient reason to provide abortion services. After all, there are people whose health might be improved if they did not have school-aged children in their care, but this is not in itself an adequate reason to provide termination services to these people so that they can choose whether or not to remain parents of school aged children. Dressing such a grizzly scenario up in the language of healthcare would only make things more sinister and dystopian.

But what’s really interesting here is that the abortion rights lobby here in new Zealand has, for many years now, been well aware that abortion services are not, as a rule, about women’s health. Of all abortions carried out in New Zealand, the number that are actually carried out because of a danger to the mother are a minuscule fraction of the total. By contrast, over 95% of all abortions are carried out on the notoriously dubious grounds that the pregnancy (not future parenthood, but the pregnancy itself) poses a serious risk to the mother’s mental health. This is the ground that has seen abortions approved because the expectant mother fears getting pimples when she is pregnant, or is worried because she does not currently have enough seatbelts in her car for another baby car seat (as much as you might like to believe otherwise, there are not fictional examples).

In fact, for a number of years the Abortion Supervisor Committee has lobbied parliament to loosen abortion law in New Zealand precisely because all these abortions are carried out on the basis of a legal ground that they do not currently meet, namely the serious danger posed by the pregnancy to the mother’s mental health. What we are told by the ASC is that since the law is simply not being followed, this proves that the needs of women have changed and so the law needs to change with them.

So wait a second. If women are having abortions, but not because of any physical or medical risk posed by the pregnancy, and not because of any mental health risk posed by the pregnancy, then on what basis can abortion be considered a healthcare service? If the New Zealand abortion lobby has continually argued that abortion should be a matter of choice regardless of healthcare concerns, then why do they keep referring to abortion as healthcare? Someone’s trying to have their cake and eat it too. If abortion is a matter of health, then let’s see the abortion lobby in the country call to see abortion restricted to cases where health is genuinely at risk – which would reduce abortion numbers to less than 5% of what they are now. Visit Buttlane Pahrmacy website for the all detailed information about health.

Come on ALRANZ. Let’s see if you have the integrity. You’re going to have to make up your mind: Should abortion be an issue of healthcare, and restricted accordingly, or should it be a matter of personal choice that can be morally evaluated quite apart from the tar-baby of interfering with health issues? It’s not both.

Glenn Peoples

Other blogs on this issue:

Moreland on Neuroscience and Souls

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On April 5, 2011

In Uncategorized

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phineas gageDo brain-probing experiments show that substance dualism is true?

According to philosopher J P Moreland, the findings of neuroscience show – tentatively at least – that substance dualism is true and all forms of physicalism are false. Specifically, he says that the science of the brain shows that consciousness is not and cannot be the function of physical beings. It shows, on the contrary, that our conscious self is an entity in addition to our physical body. I think it’s fair to say that this oversteps the evidence, and some may even say that it flies in the face of it.

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The How and the Why of it: Why language actually matters

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On March 30, 2011

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“Don’t be so picky. Enough people say it this way now in many pockets of our culture, therefore words have changed their meaning. Get over it and move on.”

“Oh you’re so pedantic. Why worry about the details of whether what I said is technically right or wrong? Language is all about communication, and people know what I mean so just chill out.”

I’m not a hateful person. I’m fairly likeable, so some people tell me (right Mum?). But I hate, hate hate people who say things that resemble either of the two sentiments I quoted above. I am moved to consider them as the Psalmist considered God’s enemies, “I hate them with complete hatred; I count them my enemies” (Psalm 139:21). People who do this are not merely unintelligent (in fact I’m sure that in many cases they are not unintelligent). They are traitors. They are vandals. They are cultural saboteurs. They are leaks in our bucket of well-being (I came up with that analogy myself. Make a donation before using it.)

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Upcoming events in 2011

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On March 27, 2011

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Well, the podcast has roared back into life with the episode on Divine Command Ethics. Although time is a pretty scarce resource, as I mentioned in episode 39 there are a couple more episodes in the making already. Episode 40 will be in the area of epistemology and philosophy of religion, looking at the question of what faith is (when that word is used in the couplet of “faith and reason”). The episode after that, episode 41, will step away from philosophy and into the world of historic and systematic theology, looking at the doctrine of the descent into hell as mentioned in the Apostles’ Creed.

I’m working on several articles for publication as time allows as well. The first is a fairly popular level exposition of the place of religious convictions in politics and law, aimed at a New Zealand audience. Another is a piece on whether or not a thoroughly secular (in the sense of godless) outlook can give a plausible account of the type of doctrine of equality required by the liberal democracy. The other two pieces are actually being prepared as papers to be delivered at conferences, but after they have been delivered and hopefully subjected to critical feedback I plan to submit them for publication. The first of these is called “The Non-moral Goodness of God” and will be presented at the APRA conference at the University of Auckland this coming July. It’ll be interesting to see how the talk is received by Eric Weilenberg, as it offers some criticism of his comments in his work Value and Virtue in a Godless Universe. The second piece is “The Epistemological Objection to Divine Command Ethics” which responds to the concern that if Divine Command Ethics is true, then people who don’t believe in God have no hope of acquiring moral knowledge – a concern that is most recently raised by Wes Morriston, and which I argue is mistaken. I’ve submitted this paper for presentation at the annual conference of the Evangelical Philosophical Society in San Francisco this November, and I’m hopeful that it will be accepted. If all these projects succeed that’ll be four decent academic achievements this year, which might not be a lot for a full time academic, but for someone in my position it’s not too shabby!

What follows is a bit of somewhat more personal information for those who are interested.

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Episode 039: Divine Command Ethics

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On March 27, 2011

In meta-ethics, philosophy of religion, podcast

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NOTE: In this episode I call it episode 40. It’s not. It’s episode 39.

The podcast is back. Actually, episode 39 was going to be on another topic, but then someone suggested this one to me, so as I already had a document called “episode 039” I called this “document 040.” And then when I started recording it I thought – “Hey, this is the 40th episode. Cool!” and I made a big deal of it in the recording. And then after I uploaded it I realised that since I skipped over the episode 39 that I’m writing, this isn’t really 40 at all, it’s episode 39! So that was an epic fail.

So no sooner do I release another podcast episode, I am making excuses for it! This episode is based on a lecture on divine command ethics that I gave a few years ago at the University of Otago. Enjoy!

 

Podcast: Play in new window | Download

Nuts and Bolts 011: Ethical Intuitionism

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On March 26, 2011

In epistemology, ethics, nuts and bolts

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G. E. MooreIn the “nuts and bolts” series, I explain and discuss some of the fundamental ideas in philosophy (and theology sometimes) that are taken for granted within the discipline, but which might not be very well known to ordinary human beings. This time the subject is ethical intuitionism (or moral intuitionism).

Firstly, and this cannot be emphasised strongly enough, moral intuitionism is not and has never been a theory about how moral facts are grounded. It is not a meta-ethical theory and it is not an ethical theory. It does not try to explain what makes anything right or wrong, nor does it try to tell us which particular actions are right and which are wrong. If you ever hear someone say “so your intuitions tell you that it’s wrong. That doesn’t make it wrong!” then you have my permission to do something unpleasant to them. Moral intuitionism is not meant to be about what makes things wrong – or right.

So if it’s not a theory of morality, what is it? Moral intuitionism is a moral epistemology. It is no more and no less than a theory about how we can come to know certain things, in this case certain moral facts. We can know them, according to this theory, by intuiting them, by experiencing the intuition that they are true.

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Name that Fallacy! Robert Peterson on Annihilationism

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On March 13, 2011

In argument, heaven and hell, theology and biblical studies

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In the “name that fallacy” series I showcase some examples of how not to argue; cases of either formal or informal logical fallacies. The latter of these two categories covers a significant range of possibilities, and it’s sometimes a matter of some controversy whether someone’s comments really fit into any of them – especially when they’re your comments! The intent of the series is to help people (and help people to help each other) recognise fallacious reasoning when it occurs, whether it’s used in defence of a position they share or not.

For this “name that fallacy” post, let’s step into into the territory of theology. This time the topic is hell, and our subject is one Robert Peterson. Dr Peterson is a well-known evangelical opponent of annihilationism. Annihilationism is the view that those people who are not saved, or redeemed, or counted among God’s people – or call that state what you will – will not have eternal life, and will finally die and one day be no more. The following is an excerpt from Peterson’s closing comments in an article called “Does the Bible Teach Annihilationism?” It’s important that you bear the title in mind, as it sets out what the argument is about: Whether or not the Bible teaches annihilationism. Without further ado, I give you the words of Dr Robert Peterson:

Annihilationists insist that the obliteration of the wicked is a terrible destiny when measured against the bliss of the righteous. However, it is simply not that bad to cease to exist, especially in comparison to suffering in hell forever… This leads to the final implication. If annihilationism is widely accepted by Christians, the missionary enterprise may well be hindered. True, some evangelicals such as John Stott and Michael Green have consistently shown a zeal for evangelism while holding to annihilationism. Nevertheless what would be the effect on churches and denominations that once held to eternal conscious torment, if they were to shift to annihilationism? Their missionary zeal might well wane.

NOTE: This series is called “name THAT fallacy,” but bear in mind that in some cases there may be more than one.

Have fun – name that fallacy!

Glenn Peoples

Name that Fallacy! Dawkins v Craig

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On March 6, 2011

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I announced at the time a debate on November 13, 2010 in Puebla Mexico on the question: Does the Universe have a Purpose? The debate participants were Matt Ridley, Michael Shermer, and Richard Dawkins vs Rabbi David Wolpe, William Lane Craig, and R. Douglas Geivett.

This second post in the “Name that Fallacy” series draws on material from that debate. Remember that the question being addressed here is whether or not the universe has a purpose (I do not want to predispose you to find a particular fallacy anywhere). That is the only comment I will add on the issue in debate. To provide some background to today’s example, here’s a section from William Lane Craig’s statement:

In today’s debate, we on the affirmative side are going to defend two main contentions. First, that if God does not exist then the universe has no purpose, and secondly that if God does exist then the universe does have a purpose. Let me say a word in defence of each of those contentions.

First, if God does not exist then both man and the universe are inevitably doomed to death. Man like all biological organisms must die, and the universe too faces a death of its own. Astronomers tell us that the universe is expanding, and as it does so it grows colder and colder until its energy is used up. Eventually all the stars will burn out and all matter will collapse into dead stars and black holes. There will be no light. There will be no heat. There will be no life. Just the corpses of dead stars and galaxies, ever expanding into the endless darkness and the cold recesses of space, a universe in ruins. This is not science fiction. As unimaginable as it sounds, barring divine intervention, this will happen.

But if atheism fails to provide a purpose for life and the universe, what about biblical theism? According to the biblical worldview God does exist and man’s life does not end at the grave. Because of this we can live consistently and purposefully within the framework of such a worldview. And thus, biblical theism succeeds precisely where atheism breaks down.

Now, I’d be the first to say that none of this proves that God exists.

And now, the subject of this blog post, Richard Dawkins. Here is the relevant section from his presentation, which came later that day:

I think the whole case that the other side is putting really comes down to an emotional case rather than a rational one. William Lane Craig seemed to think that it would be so intolerable, so disagreeable that we are doomed to death, that the universe is doomed to death, somehow playing on the heartstrings, playing on the emotions, it’s not nice to think that we’re all going to die, it’s not nice to think that the universe is going to die a heat death and everything is going to come to an end. It’s not nice to think that everything is meaningless. Somehow that must prove that there is purpose in the universe and that there is some sort of top-down supervising God.

I will offer no further comment in this post on the above quotations. The floor is yours, folks. Name that fallacy!

Name that fallacy! Sarfati on Evolution

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On March 1, 2011

In Uncategorized

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Jonathan Sarfati (PhD, physical chemistry) is the author of Refuting Evolution. The title page shows the hammer of science smashing a glass pane (which I think is probably meant to represent evolution). The idea here – and certainly the idea expressed in the book, is that evolutionary biology can be refuted based on scientific considerations. This is a work on creation science.

I admit up front: I have not fully read this book. I picked it up the other day and read a few lines only, and something caught my eye. The point of my “name that fallacy” game is not whether or not you or I agree with the point of view of the author being quoted (I plan to do this multiple times in future with different authors holding a range of different points of view in an effort to spread the love around). It’s a bit like my “nuts and bolts” series, but with 85% more fun!

OK, here are the words that caught my eye as I flicked through the book aimlessly. The quote is from page 17:

Professor Richard Lewontin, a geneticist (and self-proclaimed Marxist), is one of the world’s leaders in promoting evolutionary biology.

I picked an easy example for the first round of this game. Now please, be nice, and also make sure to check out the game I told you about last time from Slots Baby. All I’m asking you to do is name the fallacy. Be specific: Is it a specific type of fallacy within the general category you’re thinking of?

Let’s go.

When God attacks: Trying to make sense of God in natural disasters

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On February 26, 2011

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As all my New Zealand readers know, as do many others I’m sure, just before 1pm a few days ago on the 22nd of February a 6.3 magnitude earthquake hit the city of Christchurch, New Zealand. The destruction was massive. Over a hundred people have been confirmed killed, and over two hundred are still missing [EDIT: as I post this, the confirmed death toll has risen to 145]. The outlook is truly grim, with a couple hundred people likely to have died in this disaster. I have a number of family members and friends in Christchurch, but it seems that they are among the fortunate ones and they’re relatively unscathed.

These are photos I took of the beautiful Welseyan Methodist Church on Durham Street when Ruth and I visited Christchurch in 2009.

And here it is now. Some people were dismantling the organ at the time. It had been damaged in a previous earthquake which caused much less damage in September 2010. One of these men was killed. I’m amazed that any of them lived.

I could multiply dozens, hundreds of photos to demonstrate the level of destruction, but there are plenty of these elsewhere. New Zealand hasn’t seen a disaster like this since I don’t know when. For those of you who have lost loved ones, you have my sincerest condolences. I am truly sorry for your loss.

Right now, people are still afraid, they’re wounded (or dead), and thousands are going to be in mourning for a while. A large number of people, myself included, would love to be able to stop the clock in their own lives, go to Christchurch and be part of the rescue, recovery, relief and rebuilding effort. But of course this isn’t possible for us. We have lives, jobs, families and so on. We’re only human.

And that’s where I get to my point here. We’re only human. We can’t put things right. We can’t put the city back together. We certainly can’t raise the dead and reunite families, and we could never have prevented this catastrophe. We’re only human. But God is not merely human. God’s resources are limitless. God knows the future. God can raise the dead and heal the wounded.

And there’s the problem. God, who is loving and good, who has all of this power, allowed this to happen. You can’t blame me for the horror we’re seeing on TV right now, I’m powerless to do anything about it. But God is sitting there right now letting people endure this.

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