Abortion is Generally Immoral

I will be defending the Substance View, as given by Francis Beckwith. [1]1. The unborn entity, from fertilization [2], is a full-fledged member of the human community.2. It is prima facie morally wrong to kill any member of that community.3. Every successful abortion kills an unborn entity, a full-fledged member of the human community.4. Therefore, every successful abortion is prima facie morally wrong. [3]Premise 1Embryologists, who are the experts in the field, consistently agree that life begins at fertilization. For example, from the most-used textbook on embryology, the authors note: "Although life is a continuous process, fertilization (which, incidentally, is not a 'moment') is a critical landmark because, under ordinary circumstances, a new genetically distinct human organism is formed when the chromosomes of the male and female pronuclei blend in the oocyte." [4]Another embryologist has written the following: "Human development begins at fertilization, the process during which a male gamete or sperm unites with a female gamete or oocyte (ovum) to form a single cell called a zygote. This highly specialized, totipotent cell marked the beginning of each of us as a unique individual." [5]On top of that, the more sophisticated pro-choice philosophers, like Judith Jarvis Thompson (who came up with the famous analogy of the violinist), and Peter Singer, accept the full humanity of the preborn. Peter Singer has noted, “It is possible to give ‘human being’ a precise meaning. We can use it as equivalent to ‘member of the species Homo Sapiens’. Whether a being is a member of a given species is something that can be determined scientifically, by an examination of the nature of the chromosomes in the cells of living organisms. In this sense there is no doubt that from the first moments of its existence an embryo conceived from human sperm and eggs is a human being.” [6]Additionally, pro-choice philosopher David Boonin writes: "Perhaps the most straightforward relation between you and me on the one hand and every human fetus on the other is this: All are living members of the same species, homo sapiens. A human fetus after all is simply a human being at a very early stage in his or her development." [7]It's simply common sense. We know the preborn are alive because they grow. Non-living and dead things don't grow. They also exhibit the other signs of life, such as metabolism and cell division. The preborn have human DNA, and they are the product of human parents. Creatures reproduce after their own kind; dogs have dogs, cats have cats, and humans have humans. At no point in human development is a member of humanity a "non-human."This is also different from saying that a hair follicle has human DNA, so it is wrong to pluck them out. Zygotes/embryos/fetuses are unique individual humans, developing from within, made up of all the individual parts. A hair follicle must stay plugged in to the parent organism to function. However, the parent organism can still function even if he/she loses parts of their body. The zygote/embryo/fetus is a full human organism made up of individual parts of which it develops from within, not constructed like a car.The pro-life position is that life begins at fertilization, which is supported by science. The pro-choice position places "human life" at certain arbitrary points which change from human to human. The pro-life position is the only consistent one.Premise 2When I say the preborn are innocent human beings, I am not talking "spiritually" innocent, but physically innocent. They have committed no crime, and certainly not anything worthy of being killed for it. The only thing they have done is exist, and in the vast majority of cases it was through a consensual action of two people. If two people engage in a consensual act that results in the creation of a new, needy human life, they bear a responsibility to care for that life.I say that it is prima facie morally wrong to kill an unborn member of humanity because not all killing is wrong. The Substance View entails that we are the same substance that was in our mother's womb. You didn't come from an embryo, you once were an embryo. As such, if you are the same substance outside the womb as you were inside the womb, then if a morally justifiable reason is needed to kill you now, a morally justifiable reason was needed to kill you inside the womb. There is simply no difference between a human in utero and a human post utero that would justify killing one for any reason but not the other.ConclusionEvery abortion takes the life of a new, unique, living member of humanity, which has an intrinsic value just based on being human. Abortions take the life of an innocent, unique human being and is therefore immoral.My contention is that because the preborn are biological members of humanity, and killing an innocent member of humanity is prima facie wrong, then killing them through the act of abortion is immoral. If Con is to win this debate, he must show why the preborn are not members of humanity. For if they are not human, then no justification for abortion is necessary. But if they are human, then no justification for abortion is sufficient.Thank you for reading and I look forward to Con's response.[1] Francis J. Beckwith, Defending Life: A Moral and Legal Case Against Abortion Choice, (Cambridge University Press: Cambridge, New York, 2007), p. xii.[2] Beckwith argues from the "moment of conception." I have changed this to fertilization. Conception is not actually a "moment," and the process of bringing a human into existence occurs sometime during the fertilization process, even though the exact point has not yet been agreed upon (Beckwith also mentions this later in his book). So I have substituted fertilization because I feel it's slightly more accurate.[3] It should be noted that if the Substance View succeeds, then even unsuccessful abortions are immoral since it is wrong to even attempt to take someone's life, even if the actual outcome was less than was intended (or if no harm actually arose).[4] Ronan O'Rahilly and Fabiola Müller, Human Embryology and Teratology, 3rd edition. New York: Wiley-Liss, 2001. p. 8.[5] Keith L. Moore, The Developing Human: Clinically Oriented Embryology, 7th edition, Philadelphia, PA: Saunders, 2003. p. 16.[6] Peter Singer,Practical Ethics, 2nd ed. (Cambridge: Cambridge University Press, 1993), 85-86.[7] David Boonin, A Defense of Abortion. Cambridge University Press, Cambridge, 2003) 20.