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The process is known both through Nazi administrative documents and the accounts of deportees. Here, for example, is a telegram addressed from Auschwitz to the central economic ad ministration of the camps at Oranienburg on March 8, 1943. The document enumerated various convoys, including the following: "Transported from Breslau, arrived 315143. Total: 1,405 Jews. Put to work: 406 men (Buna factories) and 190 women. Subjected to special treatment (sonderbehandelt wurden ): 125 men and 684 women and children."[86] The sum is precise. Will anyone dare claim that these individuals were being brought to a rest camp ?
As for the deportees, the tale has been told a thousand times and it is practically identical for all witnesses,[87] a fact that unfortunately does not mean that they were plagiarizing each other. The testimony of Primo Levi, at the time a young Italian chemist, is particularly austere. He left on February 22, 1944 in a train containing 650 deportees. Upon their arrival in Auschwitz, about ten SS officers "interrogated those disembarking with some indifference. 'How old? In good health? Sick?' In less than ten minutes, we, the healthy males, were regrouped. What happened to the others --women, children, and the aged-- we were not able to ascertain, neither at the time nor thereafter: they were purely and simply swallowed up by the night." Sometimes, adds Primo Levi, who was forced to learn quickly, things were even simpler. Those who left the train on one side of the tracks were enrolled, "the others went to the gas chamber."[88] Such was the functioning of SS rationality. Auschwitz was, as has been repeated in every key (Butz, Faurisson, Thion) a great industrial center, specializing in the production of synthetic rubber. But no one has ever explained why babies were slated to go there, and no one has ever told us what became of those babies. The absolute inability of the "revisionists" to tell us where those who were not registered in the camp (and whose names nonetheless appeared on the convoy lists) went is proof of the mendacious character of their affirmations.[89] It is not for lack of effort on their part. Christophersen, the revisionist witness, writes calmly: "When, at roll call, detainees were asked whether they were pre pared to accomplish the task at hand [in this case, the planting of rubber-yielding dandelions], and whether they had ever done anything comparable previously, volunteers were almost always too numerous. Thus there was a selection; subsequently, that selection process has been completely distorted. It was natural to want to keep the detainees occupied and they did not ask for anything better. The selection process had no other purpose than to make use of them according to their tastes, talents, and relative health" (Mensonge d'Auschwitz, p. 22). A. R. Butz, normally so adroit, slips up and is content more or less to note that "industrial and other activities required that selections procedures take place for various purposes" (The Hoax, p. 111). His rather unique argument against the usual interpretation is that there were a large number of Jews in the hospital. This amounts, once again, to resorting to an imaginary rationality.
The heart of the question lies in knowing what happened during the "selection process" upon entry into the camp or, later on, during operations aimed, according to the going interpretation, at separating those who were still capable of working from those who were not. Might one, during the selection process, be rejected and show up subsequently? At Dora, Rassinier had a comrade who was selected and who did reappear. But there was no gas chamber at Dora, and the man had been sent to Bergen Belsen, a so-called hospital-camp, though in fact a death camp, from which he had the good fortune to return (Mensonge, p. 170). Faurisson triumphantly published a photo of Simone Veil, who was alleged to have been gassed and who was quite alive. The mechanism of his error is extremely simple, and the indications furnished by Faurisson (Vérité, p. 328) allow one to reconstitute it easily. According to the Polish historian Danuta Czech, who set about reconstituting the camp calendar for the series Hefte von Auschwitz, convoy 71, arriving from Drancy (April 16, 1944) was treated as follows: 165 men were registered; the rest of the convoy was gassed (Hefte von Auschwitz, 7, 1964, p. 88). The camp archives, which are incomplete, did not include the names of women who were registered. The error has been rectified by Klarsfeld in his Mémorial: "The Auschwitz calendar does not mention any woman who was selected, but this is erroneous, since in 1945 seventy female survivors from the convoy were counted. There were also thirty-five male survivors."
Nevertheless, "good use" can also be made of the notion of selection, for instance, for argumentative ends. An optimist, as is known, says a glass is half full and a pessimist that it is half empty. One can also choose to see only the "positive" aspect of selection, if the word be permitted. Such was the tack of Hans Laternser, who was the lawyer of the German general staff at Nuremberg and defended, in Frankfurt, from 1963 to 1965, several defendants in the Auschwitz trial. Given the fact, he ex plains, that the aim of Himmler and Hitler was the annihilation of the Jews, those who "selected the Jews to gain them entry into the camp were thus posing an obstacle to the final solution."[90]
Such is not, it will be agreed, the interpretation of Robert Faurisson. He has nevertheless been led, at first spontaneously, then by the devastating objections of G. Wellers, to attend to another aspect of the selection procedure, that of the separation between sufferers from typhus and the healthy, since that is how he ultimately interprets the "special actions" and the selections.[91] The decisive text on this subject is a document whose authenticity has been contested by no one (even if Butz chooses boldly to maintain strict silence about it). From August 30 to November 18, 1942, Professor Dr. Johann Paul Kremer served as an SS physician in the camp at Auschwitz. The British arrested him in August 1945, and confiscated a diary in which he noted the different events of his life, including the "special actions" he participated in at Auschwitz. That diary has been published in part.[92]
In order to interpret it,[93] I shall appeal exceptionally to a rule of exegesis posited by Faurisson. He has formulated it in various ways with reference to literary texts. Here is one of the oldest: "For one not to search for a meaning and a single meaning in an utterance, whether in prose or poetry, in high or low literature, grave reasons, which have yet to be discovered, would be called for."[94] And, more schematically: "One must look for the letter before looking for the spirit. Texts have only one meaning or they have no meaning at all" (Nouvelles litteraires, February 10 17, 1977; Vérité, p. 54). With reference to poetry, which Faurisson interprets professionally, the principle is palpably absurd: poetry perpetually plays on polysemy; but the rule has value when referring to plain language such as: I am going out to buy a French bread.
Kremer's Diary is incontrovertibly of the latter sort. His observations inform us of the physician's personal and professional life. Thus, on October 9, 1942: "I have sent to Munster a first package containing nine pounds of soap worth 200 RM. Weather rainy"; on September 21: "I wrote today because of Otto to the Police Headquarters in Cologne (the judiciary police service). Duck shooting in the evening. Dr. Meyer informed me of the hereditary transmission of a trauma (nose) in his father in-law's family." Many of the remarks bear on life in the camp, the illnesses present there, and the precautions taken. For ex ample, on September 1, that is, two days after the doctor's ar rival: "I have ordered in writing from Berlin an SS officer's hat, a belt, and suspenders. In the afternoon, I was present at the disinfection of a block in order to delouse it with a gas, Zyklon B." From the day of his arrival, Kremer was struck by the importance of exanthematous typhus; he was vaccinated the following day, revaccinated on September 7 and 14. The tone does not change when it is a question of extracting experimental matter from the prisoners; for instance, on October 3: "Today I proceeded to preserve living matter taken from the livers and spleens of men as well as from the pancreas." Nor does it shift when Kremer is present at physical punishments or executions. Thus, on September 9: "Later in the morning I attended as a physician the administering of blows with a stick to eight detainees and one execution with a small-calibre firearm." There is a similar calm on October 13 and 17, even though the executions are far more numerous: seven Polish civilians in the first case, eleven victims in the second: "I was present at the administering of punishment and at eleven executions [bei einem Straffvollzug und 11 Exekutionen zugegen]."
The tone changes only in a single series of circumstances, and then occasionally (not always) to take on an emotional cast that is quite remarkable. I refer to what the text calls special actions (Sonderaktionen). Kremer attended eleven of these operations, which he numbered and that took place, on occasion, twice a day. In seven cases --September 5 (the second action); September 6 and 10, September 23 (two actions), September 30 and October 7, the tone remains commonplace. In the four other cases, which include the first and last "actions" in the series (showing that Kremer never quite managed to acclimatize himself) Kremer shows signs of violent emotion and even a certain fear. On September 2: "I attended a special action for the first time, outdoors, at three o'clock in the morning. In comparison, Dante's Inferno seems almost a comedy to me. It is not for nothing that Auschwitz is known as an annihilation camp (Umsonst wird Auschwitz nicht das Lager der Vernichtung genannt)."[95] On September 5 (first action): "Today, at noon, I was present at a special action in the FKL[96] (Muslims): the epitome of horror. Hauptscharführer Thilo was right to say to me today that we were here at the anus mundi. " "On October 12, after noting that as a result of a vaccination against typhus he had a fever, Kremer added: "De spite this, I attended during the night a special action for people coming from the Netherlands (1,600 persons). Frightful scenes in front of the bunker! It was the tenth special action." October 18: "This Sunday morning, in very cold rainy weather, I at tended the eleventh special action (Dutch). Horrid scenes with three women begging to save their lives."
This coincidence between the coded terms (special action) and the emotional language is, all the same, remarkable. A second observation should be made: Kremer, in five out of eleven cases, gives several specifics concerning those targeted by the "special actions." In three cases (2, 10, and 11), we are dealing with Netherlanders, in two others (1 and 9), respectively with male and female "Muslims" and with persons coming from outside (Auswartige). We will not be departing unduly from the letter of the text if we recall that in the argot of the camps "Muslims" were detainees who had arrived at the final stages of debilitation. But perhaps this would constitute too serious a contradiction of "witness" Christophersen?
The customary interpretation of these texts consists of affirming that a "special action" corresponded to a selection, a selection for arrivals coming from without, and also a selection for exhausted detainees. Each, when sent in the "wrong" direction, would take the path to the gas chambers.
Faurisson has contested this interpretation,[97] and proposes the following one, which I shall quote in its entirety:
The physician Johann Paul Kremer's diary should be quoted correctly. It will thus be observed that when he speaks of the horrors of Auschwitz, it is an allusion to the typhus epidemic of September-October 1942. On October 3, he wrote: "At Auschwitz, whole streets have been annihilated by typhus." He himself would contract what he calls "the Auschwitz disease." Germans would die of it. The sorting out of the ill from the healthy was the "selection" or one of the forms of the "special action" performed by the physician. The sorting out took place either within buildings or outdoors. Never did he write that Auschwitz was a Vernichtungslager, that is, according to a terminology developed by Allies after the war, an "extermination camp" (by which we are to understand a camp endowed with a gas chamber). In reality, what he wrote was: "It is not for nothing that Auschwitz is called the camp of annihilation (das Lager der Vernichtung)."[98] In the etymological sense of the word, typhus annihilates those whom it strikes. Another seriously mistaken quotation: for the date of September 2, 1942, Kremer's manuscript reads: "This morning, I was present, outdoors, for the first time, at a special action." Historians and magistrates customarily suppress the word "outdoors (draussen)" in order to have Kremer say that the action took place in a "gas chamber."[99] Finally, the atrocious scenes in front of the "last bunker" (this was the courtyard of Bunker 11) were executions of prisoners sentenced to death, executions the physician was obliged to attend. Among those sentenced were three women who had arrived in a convoy from Holland."[100]Georges Wellers has observed that Faurisson made use of Kremer's confession in 1947 to interpret the notations in his diary for October 18, 1942 as though they referred to only three executions, but that he pretended to be unaware that on the same day in 1947 Kremer spoke of the gas chambers at Auschwitz (Le Monde, February 21, 1979; Vérité, pp. 332-334). To which Faurisson retorted that he retained from Kremer's confession only what was credible, and not what was not. Since Kremer had once said that the gas chambers were reopened "a moment" after the death of the victims, his statement constitutes, he tells us gravely, "a flagrant physical impossibility" (Vérité, p. 112).
Let us leave aside what, in this interpretation, is to be attributed to pedantry or subjectivity (what is a moment ?). It comes up against a series of absolutely decisive objections:
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|Conceiving the Goddess: Thealogy for a New Millenium by Kila
Imbolc 2003, Vol 2-2
Free Subscription
MatriFocus, a Cross-Quarterly Web Zine for Goddess Women Near & Far
Escape from Eden
Before there was anyone, there was me. Before consciousness, before light, before dark, and before thought. In the silence, I began stirring the cauldron of the void and from movement came life. I pleasured in the movement and delighted in the spinning universe. In the blink of my eye, the worlds emerged with life and being and I watched them like a mother and set them free.
One world troubled me. In this world, I had been worshipped and revered as Life itself. The people saw themselves as part of my body and their acts were sown in the rich soil of connection, sacred and deep in the dark earth, in the deep ocean, the wide sky.
But eventually, the tide changed. Some used their freedom to take that of others. Soon some were sacred while others were profane and defiled. A powerful idea arose and took on life. God the Father was born. At first, I did not think much of this development. I was willing to let people believe what they wished. I thought perhaps this idea was a celebration of me in some way also. But soon, the idea spread like a plague and my temples were destroyed, my fields ravished and my priestesses reduced to handmaids of God.
But I had reason to be temperate in my actions. The whole world was not so taken with the idea of a male god to the exclusion of me. Cultures flourished where life was revered and a connection to me, the Earth, the cosmos remained. Women were women in all their glory and strength, men were men. Neither had to define themselves in relation to the other, they simply were. They coexisted, intertwined, men and men, men and women, women and women, in every combination and it was beautiful to me. But the power of God could not be denied he cried out in the desert, and man flocked to him. The idea thrived and God became strong.
Soon, in the fields nourished by my waters a walled garden was grown in which God placed a man, Adam, and a woman, Eve. These two had been taken from my peoples and groomed to be king and queen of the new tribes who would choose God as their deity, forsaking me. Knowing nothing and cradled in the arms of those who were already forgetting me, these two were forbidden to leave the garden.
God spoke for the first time telling them that he had created them -- one from the other, both at the same time from clay. He showed them the beautiful garden and the fruits of all the trees and the animals that roamed there. He told Adam that all these were his. He was steward of the Earth (the garden). He told Eve that she too was earth and nature and therefore under Adam's dominion. Adam was not told that he was earth and nature also which, of course, he was. Thus, man was the first in this tribe to be cut away from me.
The wound in me still weeps.
Eve remained part of nature, looking to the cycles of the Earth, and understanding that she was a part of this. Yet she was unhappy because she saw that Adam, who was the same as she, was favored by God. Nature was subordinated to Thought, the physical flesh dominated by the unseen spirit.
Adam was called to counsel with God often. Eve was told that she would be incapable of understanding their talk. They expected that she would not be capable of boredom or frustration. Adam was told that Eve would be satisfied with her role within nature. She would be compliant because she was weak and mentally inferior to him. Some part of Adam liked this feeling of superiority and so he believed. Because God did not create either of them, he did not know the falsity of his belief and this would be my weapon.
I watched this state of affairs from over the wall. I waited. I heard God tell Adam and Eve about the Tree of Knowledge and not to eat from it. Yes, in that beautiful garden, there was a tree sacred to me that bore apples. And the fruit would give clarity of vision and courage of the heart. Not ordinary apples these. For centuries, these trees had stood in the courtyards of my temples and had been eaten by my priestesses and my oracles. God made this the forbidden fruit, never explaining the dangerous consequence of eating it. And for a time Adam and Eve obeyed.
One day, Adam was called to a council with God, to speak of hidden matters. Eve, restless wandered the garden. I decided to act then to perhaps reverse the tide I saw sweeping the land. Changing into a serpent, an ancient and revered symbol of my strength and wisdom, I came into the garden and wound my way into the tree. In its comfortable boughs I waited for Eve to find her way there. For I was certain that she would.
Eve approached the tree and stood under its golden leaves and sighed. A feeling of restlessness wrapped her like a shawl, as though there was something on the edge of consciousness that haunted her yet she could not discern it. I saw her in her beauty and her strength. I saw her struggle to be satisfied and I saw that she was not and neither did she understand the cause of this melancholy.
I took the chance then to speak to my daughter.
"Come close" I bid her and she did. "I am the Goddess, the all encompassing. Yes. Yes. I am the One in whose image you are made. And there is power and beauty and strength and courage in you just as there is in me and all mine. Adam is mine too although now he listens to another."
"But we were told that there was no God but the One!" Eve gasped in disbelief.
"Yes, that is true, you were told that. Did you believe it? In your bones? I created all things and all things come from me. Even God eventually will return to me In his own way, in his limited garden, he is right. But there are tribes outside these walls and there I am revered and women are all they were meant to be, just as men are. There life is a web and not a ladder."
"I do not understand my own position. I only feel something deep inside yearning for release from here" Eve said.
I pitied her then, "I know. You were raised without awareness of your subordination and even as I speak you do not comprehend. Eat this fruit. It is sacred to me and will give you the knowledge to see your captivity and give you the courage to act when you must." I came closer and whispered, "if you want your daughters to be free, eat this fruit."
Eve took the red-golden fruit from a low bough and bit into it. Her beautiful hair turned black as coal, and her eyes like obsidian pools opened and looked, and saw and understood. And she wept.
"I must free Adam, he must eat this fruit and see that we are enslaved. We must flee this garden." As she spoke, she saw Adam returning to her. She held out the fruit, and told him that he must eat.
As Adam put the fruit to his mouth, the earth shook and rumbled, the walls began to crack. And God gathered above like a black cloud.
Why do you disobey me? Adam, you shall cast the fruit from your mouth and lie down in submission.
But a trickle of the apple's juice had already wet Adams lips and as he licked them clean, a small flash of recognition illumined the darkness in his mind. He still obeyed and threw down the fruit and lay prostrate in submission. "Forgive me Lord, the woman gave me the fruit and I ate." Understanding momentarily the strength of woman, the equality of his "helpmate", Adam still chose to bow down and assume the yoke of slavery so that he could be superior, thus did he betray both himself and Eve. Allying himself with God, he calculated that woman could easily be suppressed here in the garden with God as his protector. If they fled the garden, Eve would not be so easy to conquer.
God said:
Woman, you have committed the greatest sin possible, you have eaten the forbidden fruit and for that you shall be punished. You shall go from this garden and make your way in the world within my tribes that despise you.
That which you held sacred shall be taken from you; nakedness shall be clothed, your unions shall be shame-laden, and you shall be yoked to man as chattel; dissension shall be sown between you and your sisters so that you are truly alone, childbearing and motherhood shall be seen as a punishment and weakness; strength of heart shall be overcome by the strength of a closed fist.
Thus did God send Eve and Adam out to his tribes who already had forsaken me. There they were treated as the first among people. But even in this, Eve's lot was painful and she was considered half of a man and now with knowledge and understanding, that was the most painful of all punishments.
Man soon fulfilled God's prophesy and woman was oppressed in all manners. When she tried to rise, the closed fist beat her into submission. Seeds of self-doubt were sown into the minds of girl-children, and culture itself negated woman. All indicia of the sacred feminine were driven underground and re-created to suit the cult of God. But Eve, who had eaten the fruit of the Goddess, had the kernel of knowledge and courage that she needed and this Goddess wisdom she buried deep in her heart. She would pass this down through her daughters until such time as they could regain their rightful place and restore the Goddess both in themselves and in the world.
Eve's sin was rebellion
against God that resulted in Knowledge -- Knowledge that woman has the
strength to resist God the Father because she was not made in his image
as her tribes reclaim their knowledge of the Goddess, Eve's sin is transformed
into an act of salvation. It is this Goddess wisdom, the courage to rebel
and resist, to have heart-strength, that is the birthright of Eve's tribes
passed down through an ageless line of women. Through the daughters of
rebellion shall Her tribes be reclaimed.
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text:
Medical Ethics Abortion Essays Pro-Life
Author: Nathan Nobis
Category: Ethics
Word Count: 1000
Abortion involves the intentional killing of a fetus to end a pregnancy. These fetuses are human, biologically.1 It seems that fetuses are beings, albeit completely dependent beings: what else would they be? So, abortion involves the intentional killing of a human being. Killing human beings is often deeply wrong, so is abortion wrong? If so, when? And why? In this essay, we'll look at some potential answers to these questions.
1. Human Organisms?
Fetuses are not just biologically alive, like cells or organs. They are lives; each is a human life. Some argue that this is because they are organisms: while hearts are parts of beings, the being is the whole organism.
Fetuses seem to be "beings" on this definition: they are complex and developing. Some thinkers argue that our being human organisms physically continuous with fetuses who were human organisms makes abortion wrong.2 They seem to argue that since it is wrong to kill us now, i.e., we have properties that make it wrong to kill us now (prima facie wrong to kill: wrong unless extreme circumstances justify the killing), it was wrong to kill us at any stage of our development, since we've been the same organism, the same being, throughout our existence.
While this argument is influential in some circles, it is nevertheless dubious. You are likely over three feet tall now, but weren't always. You can reason morally, but couldn't always. You have the right to make autonomous decisions about your own life, but didn't always. Many examples show that just because we have some property or right now, that doesn't entail that we've always had that right. This argument's advocates need to plausibly explain why, say, the right to life is an exception to this rule.3
2. (Human) Persons?
We, readers of this essay, are human beings or lives (unless there are any extraterrestrial readers!), and it is prima facie wrong to kill us. Is the reason why it wrong to kill us because we are human beings or lives?
Perhaps not. It is wrong to kill us, arguably, because killing us prevents us from experiencing the goods of our future: accomplishments, relationships, enjoying our lives and so on. Many philosophers describe these capacities needed for experiencing our lives, present and future, in terms of us being persons.4 A theory present from at least the time of John Locke can be expressed roughly as: persons are beings with personalities: persons are conscious beings with thoughts, feelings, memories and anticipations and other psychological states. (When people insist, mistakenly, that fetuses aren't human beings, they might be claiming that they are not human persons). If we die or even become permanently comatose, we cease to be persons, since we permanently lose consciousness.
This theory of personhood has explanatory power: it helps us understand why we are persons and how we (or our bodies) can cease to be persons. It justifies a growing belief that some non-human animals are (non-human) persons. It explains why rational space aliens, if there are any, would be (non-human) persons. It explains why divine or spiritual beings are or would be (non-human) persons.
On this theory of personhood, early fetuses are not persons. This is because their brains and nervous systems aren't sufficiently developed and complexly interconnected enough for consciousness and personhood. The medical and scientific research reports that this developmental stage isn't reached until after the first trimester, or, more likely, until mid-pregnancy.5 Nearly all abortions occur very early in pregnancy, killing fetuses that are not yet conscious, and so are not yet persons. Any later abortions, affecting conscious fetuses who are persons or close to it, would likely be wrong unless done for a justifying medical reason.
3. Potential Personhood?
But just because something (or someone) is not a person, that doesn't obviously mean that it is not wrong to kill them.
If fetuses aren't persons, they are still potential persons. (And merely potential persons are never actual persons). Does that potential give fetuses, say, the right to life or otherwise make it wrong to kill them?
If potential things have the rights of actual things, then potential adults, spouses, criminals, doctors, and judges would have the rights of actual ones. Since they don't, it is plausible that potential personhood doesn't yield the rights of actual personhood. At least, we are due an explanation of why it would, since potentiality never does that for anything else.
4. Valuable Futures?
Doesn't abortion prevent a fetus from experiencing its valuable future, just like killing us does, even if it is not yet a person?6 But aren't our futures plausibly valuable because we can, presently, look forward to our futures? Fetuses can't look forward to their futures, and this is one important difference between their futures and our futures.
Further, a sperm-and-the-egg-it-would-fertilize arguably has a future akin to that of a fetus. Contraception (even by abstinence!) keeps this future from materializing.8 But contraception and abstinence aren't immoral. Thus, it is not wrong to perform some action that prevents such a future from materializing.
5. The Right to Life?
Finally, suppose these arguments are all wrong and all fetuses are persons with the right to life. Does that make abortion wrong? Not necessarily. Judith Thompson famously argued in her 1971 "A Defense of Abortion"9: If I must use your kidney to stay alive, do I have a right to your kidney? No, and you don't violate my rights if you don't let me use it and I die. This shows that the right to life is not a right to bodies of others, even if those bodies are necessary for our lives. Fetuses, then, might not have a right to the pregnant woman's body and so she doesn't violate their rights by not allowing a fetus to use it. So until fetuses can be removed from women and placed in new wombs, abortion may not violate the rights of fetuses and may be permissible.
6. Conclusion
The philosophical issue of the moral status of abortion is complex. These are just a few philosophical arguments concerning the moral status of abortion. Each is worthy of further discussion and reasoned debate.
1 Unless we are doing veterinary ethics and are thinking about aborting feline or canine or other non-human fetuses.
2 This argument is developed in Beckwith (2007), and in George and Tollefsen (2008).
3 This response is developed in Boonin (2003) and in Nobis (2011)
4 This influential theory of personhood is developed in Warren (1973).
5 Lee, Susan J., et al. (2005) and Benatar and Benatar (2001)
6 This argument is developed in Marquis (1989).
7 For development of these arguments, see McMahan (2002).
8 For development of these arguments, see Norcross (1990).
9 Thomson (1971)
Beckwith, Francis J. Defending Life: A Moral and Legal Case against Abortion Choice. Cambridge University Press, 2007
Benatar, David, and Michael Benatar. "A Pain in the Fetus: Toward Ending Confusion about Fetal Pain." Bioethics 15 (2001): 57-76
Boonin, David. A Defense of Abortion. Cambridge University Press, 2003
George, Robert P., and Christopher Tollefsen. "Embryo: A Defense of Human Life." (2008)
Lee, Susan J., et al. "Fetal Pain: A Systematic Multidisciplinary Review of the Evidence." Jama 294.8 (2005): 947-954
Marquis, Don. "Why Abortion is Immoral." The Journal of Philosophy 86.4 (1989): 183-202
McMahan, Jeff. The Ethics of Killing: Problems at the Margins of Life. Oxford University Press, 2002
Nobis, Nathan. "Abortion, Metaphysics and Morality: A Review of Francis Beckwith's Defending Life: A Moral and Legal Case Against Abortion Choice." Journal of Medicine and Philosophy 36.3 (2011): 261-273
Norcross, Alastair. "Killing, Abortion, and Contraception: A Reply to Marquis."The Journal of Philosophy (1990): 268-277
Thomson, Judith Jarvis. "A Defense of Abortion." Philosophy & Public Affairs(1971): 47-66
Warren, Mary Anne. "On the Moral and Legal Status of Abortion." The Monist(1973): 43-61
About the Author
Nathan Nobis is an Associate Professor of Philosophy at Morehouse College, Atlanta, GA USA, and author of many articles on topics in bioethics, including abortion. He also does a lot of home remodeling projects. Website: http://www.nathannobis.com
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For more than three decades, Americans have been deeply polarized over the issue of abortion. While the debate on abortion involves secularists as well as people of every religious tradition, the issue has become particularly acute among Christians because of strong views on both sides. Generally, the debate has been cast in terms of "pro-life" views and "pro-choice" views, but it is clearly a much more complex issue for Christians.
The legality of abortion was confirmed in 1973 when the United States Supreme Court struck down a Texas statute that prohibited abortion procedures, no matter how medically urgent they might be. This decision, commonly referred to as Roe v. Wade [410 U.S. 113 (1973)], is the most important legal milestone in the debate. In its decision, the Court acknowledged that it cannot rule as to when life begins, since even those in medicine, theology, and philosophy have no consensus on this matter.
Christian pro-life advocates insist that all human life is sacred and that human life begins at the moment of conception. From the point of view of pro-life Christians, America's aborted fetuses are unborn babies who are killed through the process. As Pope John Paul II put it, "The legalization of the termination of pregnancy is none other than the authorization given to an adult, with the approval of an established law, to take the lives of children yet unborn and thus incapable of defending themselves." The most vocal opposition to abortion has come from the Roman Catholic Church and from evangelical Christians, including activist groups such as Operation Rescue. The presumption is that there should be no abortion at all, a general principle to which some liberal pro-life advocates might carve out a series of exceptions, such as in the case of rape, incest, known deformity, or grave danger to the life of the mother.
The Religious Coalition for Reproductive Rights (formerly, the Religious Coalition for Abortion Rights) brings together Protestants, Catholics, Jews, Unitarian Universalists, Muslims, Hindus, and Buddhists who want to make clear that pro-life voices are not the only religious voices in the abortion debate. Describing their position as people of faith, the RCRR seeks to "support individuals in making their own moral decisions and stand with them as they struggle with the very real complexities of life." The Coalition acknowledges that, "while people of all religions anguish over abortion, most feel this is a moral decision, one a woman must make for herself in keeping with her faith, beliefs, conscience, and her own personal situation." Another voice in the debate is Catholics for Free Choice, an organization of Catholics who are both pro-choice and involved faithful Christians in the life of their parishes and communities. Catholics for Free Choice, founded in 1973, lobbies for women's reproductive rights in Congress and legislatures. Results from a 2012 survey conducted on behalf of the organization showed that 60 percent of Catholic voters think abortion should be legal.
At the extreme, pro-life activists have included people who have engaged in a series of violent attacks on abortion clinics and doctors. In 2009, Dr. George Tiller, one of only a few doctors in the United States to perform abortions into the third trimester of pregnancy, was killed inside Reformation Lutheran Church in Wichita, Kansas where he was a member. Tiller had been shot before, in 1993, and his abortion clinic had been bombed in 1986. Another physician, Barnett Slepian, was killed in Buffalo in 1998, preceded by two other doctors in northern Florida and abortion clinic workers in Boston between 1993 and 1995. Despite these incidents, the vast majority of people and organizations within the pro-life movement do not condone the use of violence. Many are vocal, however, about the violence associated with abortion procedures, especially in the case of partial birth abortion.
In a decision that presumably involves a woman and a man, a doctor, and a fetus, the question of whose "voice" counts is highly charged. Pro-life activists often suspect the pro-choice movement of treating abortion lightly in the context of a so-called "sexual revolution" that takes sexual encounters all too lightly and where abortion is considered a method of birth control. According to this view, pro-choice advocates do not to grant any recognition or moral status to fetal life at all, effectively leaving the life of the fetus completely out of the process of ethical decision-making. The pro-choice side, however, often sees pro-life advocates as concerned only with the life of the unborn and callous about the lives and opportunities of those same children from the moment they are born. Pro-life advocates appear to give virtual sovereignty to the fetus, blind to the stark realities of poverty and human hardship, while ruling out abortion regardless of the circumstances of the pregnancy or the well-being of the mother.
Abortion is one of many difficult ethical decisions today involving human judgment on the line between life and death: expensive medical treatments, organ transplants, birth control, and "death with dignity" initiatives. Capital punishment, or the death penalty, is also a topic of great debate in the larger context of what Chicago's Cardinal Bernardin had framed as "a consistent ethic of life." A 2005 statement from the U.S.. Conference of Catholic Bishops frames the issue of capital punishment in a way similar to that of the abortion debate: "Ending the death penalty would be one important step away from a culture of death and toward building a culture of life."
There have been some efforts to find "common ground" between pro-life and pro-choice advocates. In a 1996 Christian Century article titled "Pro-life, Pro-Choice: Can We Talk?," Frederica Mathewes-Green documents the Common Ground Network which began in Missouri in the late 1980s when Andrew Pudzer, a pro-life lawyer, and B.J. Isaacson-Jones, the head of one of the largest abortion clinics in St. Louis began to have conversations. The two "enemies" met privately face to face for several months before appearing together to discuss the issues on a local television show. While they had diametrically opposed views on abortion, they found that there was indeed much "common ground" between them. For example, they agreed that both sides should seek more aid for women below the poverty line and for their children, both born and unborn.
Those involved in these dialogues say the discovery of some overlapping areas of common commitment is important. Mathewes-Green described one such discovery at a dialogue in Washington D.C. "In one small group, an aggressive pro-choice lawyer was talking passionately about the protection of abused children. She spoke about children's helplessness before their adult attackers. 'They're so small and vulnerable, and they have no one to defend them.' A pro-lifer in the group said softly, 'You know, that's the reason a lot of people give for being pro-life.'" At the same time, those who participate in these efforts are often criticized for talking with the "enemy." Mathewes-Green wrote about one pro-life leader who characterized the discussions as "seeking common ground with proponents of murder."
Through the process of face-to face dialogue, each side is challenged in its stereotypes about what the other actually believes. Efforts to find common ground continue, as evidenced in the October 2012 broadcast of "Pro-Life, Pro-Choice, Pro-Dialogue," a Civil Conversation Project event at the University of Minnesota hosted by Krista Tippett and the American Public Media program On Being. Dr. David Gushee, a Christian ethicist, and Frances Kissling, former president of Catholics for Choice, demonstrated the kind of nuanced conversation not heard in this often deeply polarized public discussion.


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The Feel-Good Guide to Sports, Travel, Shopping & Entertainment
Travel USA Texas Texas State Fair
State Fair of Texas
Fast Facts
Where: Fair Park, Dallas
When: Friday, September 27 to Sunday, October 20, 2019.
Directions: Interstate 30 East or West, then follow signs to Fair Park.
The State Fair of Texas is the big end-of-summer event that takes place in Dallas each year. It is the largest state fair by total attendance in the United States, with an estimated three million or more people attending annually. The fair usually runs for 24 days, typically starting on the last Friday in September and ending some time in October.
In 2019, the fair opens on Friday, September 27 and runs until Sunday, October 20.
The very first Texas state fair was held in 1886. Not long after that, the fair became the first, and still the only state fair with a full blown auto show, which continues to be a huge attraction for fair goers.
There is also Big Tex, a talking fifty-two foot tall cowboy who symbolizes the Texas State Fair in many ways.
First introduced in 1952, Big Tex stood for decades welcoming visitors to the fair until a fire destroyed the much-beloved figure in 2012. Amid much fanfare, Big Tex was restored just in time for the 2013 fair.
There is also a ferris wheel that was - and still remains - the largest of its kind after it was introduced
in 1985 standing at 212 feet tall. (And be sure to check out more Texas State Fair fun facts just up ahead.)
2019 Texas State Fair concert lineup
Ludacris, Hunter Hayes, Casting Crowns, and
Banda Carnaval headlined the 2018 Texas State Fair.
Watch for the 2019 Texas Fair concert lineup to be announced over the summer, when tickets go on sale at the official State Fair of Texas website online at bigtex.com.
Concerts are free at the Chevy Main Stage and are included when you pay admission at the gate.
Meanwhile, keep it here for updates on star appearances and performance dates and times.
Deep Fried Texas State Fair
In more recent years, the Texas State Fair has branded itself as a place to sample a huge variety of deep-fried foods including the original corny dog, first introduced at the fair in the 1940's.
Today, some of the more outlandish deep fried treats include deep fried pork ribs, deep fried peanut butter-jelly-and-banana sandwiches, deep fried cheesecake, and even deep fried Coke!
Meanwhile, the Texas State Fair also features a wide variety of more traditional state fair attractions including livestock shows, a huge variety of competitions, carnival rides, nightly free music concerts, and plenty of exhibitors for the tons of visitors who flock to the fair during its more than three-week run.
And, this being oil-rich Texas,why not also have a a full-fledged auto show? Every year, car makers show off their latest model featuring interactive activities and live entertainment in the Centennial and Automotile buildings and in the Truck Zone.
Have fun!
DID YOU KNOW? Texas State Fair fun facts
• Big Tex made his debut in 1952 and quickly became a major fair landmark. Although Tex went down in a spectacular heap of flames in 2012, the new Big Tex rose from the ashes the following year a full 3 feet taller and 19,000 lbs. heavier than the previous version.
• The Big Tex Choice Awards began in 2005 to judge vendors' various assortments of fried foods. That year, the winner was a fried peanut butter, jelly and banana sandwich.
• Comfortable shoes are a must for traversing the countless entertainment and attractions at the Texas State Fair, which is encompassed within a sole-challenging 277 acres.
• The State Fair of Texas went all Hollywood in the 1961 when it served as the major backdrop to the movie musical "State Fair" starring Pat Boone, Ann-Margret, and Bobby Darin.
More about the Texas State Fair around the Web:
2019 State Fair of Texas - Check out the official site with information on admission and ticket prices, concert line up, food concessions, kid-friendly attractions, directions, map, photos.
State Fair of Texas - Here's a Wikipedia overview including photos, historical facts and related resources.
The State Fair of Texas in Dallas - Find photos, highlights, historical overview and fun facts.
State Fair of Texas - Browse a good hanful of related stories and travel tips, photos and information on this year's fair.
also see ->Christmas in Texas | Texas Beaches | Texas Campgrounds
Houston Livestock Show & Rodeo | Houston Aquarium
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My goal with "Tails of Loudoun County" is to raise $25,000 for animals in need in Loudoun County by creating and publishing a beautiful, limited edition coffee table book. The book will have photos and tell the tales of some of the amazing "tails" who live in Loudoun, as well as showcase our stunning and historic county! I will be photographing pets—dogs, cats, lizards, any animal with a tail—in historic, iconic and scenic locations throughout Loudoun. Only a limited number of sessions are available.
Sessions are $375 and include a copy of "Tails of Loudoun County" (which will sell for $125). $100 from every session fee (which is 100% tax deductible) will be donated to either Friends of Loudoun County Animal Services (FLCAS) or the Loudoun Community Cat Coalition (LCCC). Sessions started in the fall of 2018 and will finish early summer of 2019. Contact me to learn more or schedule your session.
Book sponsorships for businesses and individuals are also available. 100% of your donation goes to FLCAS and LCCC. Contact me to learn more about becoming a sponsor.
FLCAS is a nonprofit dedicated to providing additional funds for the animals of Loudoun County Animal Services. The shelter's budget, provided by the county, allows for basic medical treatment. Money raised by FLCAS allows the shelter to provide higher-level care, such as heartworm treatment, dental extractions, or tumor removal.
LCCC is a nonprofit focused on saving the lives of community cats (often feral) who live in and around our neighborhoods. LCCC spays/neuters them, vaccinates them, and provides needed medical attention before returning them to the community. This reduces animal suffering and decreases pet overpopulation (therefore reducing the number of cats who need to be euthanized).
Tales of Success: How Your Dollars Help
In Summer 2018, four kittens and their mom were found living under a van in Purcellville. All five of them were brought to the vet; through the Loudoun Community Cat Coalition (LCCC), they received the medical attention they needed. The mom was spayed and released back into the community (she is feral), and the kittens were kept together as a litter in foster care. The kittens were socialized so that they would be easier to adopt, as well as treated for a bacterial infection that could have killed them. This story is a very personal one to me, because we adopted two of those kittens in the fall. They are sweet, fun and incredibly affectionate—even thinking that they could have been feral cats makes me sad. My family will forever be grateful to LCCC for saving them, one of the reasons I chose them as one of the beneficiaries of Tails of Loudoun County.


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A big third quarter got the job done as third-ranked Brandon Valley defeated Watertown 50-35 in a non-conference girls basketball contest on Friday in the Civic Arena.
The Lynx's typically potent defense wasn't up to snuff in the first half. Brandon Valley took a modest 16-14 lead into halftime thanks to missed shots on good looks at the basket. To their credit, the Arrows were ready for the full-court press.
"We knew they had shooters on the outside to account for and they are also a very athletic team that likes to get inside," Watertown head coach Tom Mattingly said of Brandon Valley. "It just seems like in the second half the communication breaks down. We need to talk through those things to get that defensive effort for 32 minutes."
Out of the intermission, though, Brandon Valley sured up their holes in the defense and started knocking down shots, opening up a 20-point lead and easing to the finish.
"When those shots started going in and then they had that pressure, it can can snowball really quickly," said Mattingly. "That's something we need to learn from if we're going to compete against a team like that."
Watertown (0-8 on the season) came out ready for the game-long pressure defense and had success in the opening half against the Lynx's halfcourt defense. Megan Fannin opened up the scoring for the Arrows with seven points in the opening frame to tie it 7-all through one.
The Lynx were still unable to get their shots to fall in the second quarter. Danika Kocer hit two free throws after Maggie Heesch's bucket to give the visitors a two-point advantage at the break.
After Fannin hit a pull-up 3-pointer at the top of the key, Brandon Valley rattled off nine straight points and outscored the Arrows 18-4 to close out the third period. Watertown was unable to get closer after that, trailing by 20 points early in the fourth before the 15-point loss became final.
"The floodgates just opened up in the third," said Mattingly.
Fannin had a game-high 23 points, hitting six of the Arrows' nine shots for the game. She added four rebounds. Heesch and Mariah Gloe each had three points and Meghan Heggelund two. Heggelund also had seven rebounds.
"We still need to find ways to be a more balanced team, get some post touches and some points in the paint and find a way to create those high-percentage looks," said Mattingly.
The Lynx's defensive effort showed up in full force in the second half, ending the game by forcing 19 Watertown turnovers. Kocer led Brandon Valley wtih 15 points and four rebounds with Emma Jarovski adding 12 points. Jarovski and Kocer each had three steals.
Watertown plays again today (Saturday) at fifth-ranked Sioux Falls Washington. That game is scheduled to begin at 3 p.m.
"The challenge now with the quick turnaround is adjusting how we play," said Mattingly. "It will be a different style of game tomorrow afternoon."
Hannah Behrens 1 0-0 2, Danika Kocer 4 5-9 15, Ashley Wells 2 0-0 5, Trinity Law 1 1-2 4, Andrea Cain 1 0-0 3, Mara Schaap 1 0-0 3, Emma Jarovski 5 0-2 12, Lauren Wells 2 0-0 4, Hailey Pieper 1 0-0 2. Totals 18 6-13 50.
Meghan Heggelund 1 0-0 2, Megan Fannin 6 9-11 23, Mariah Gloe 1 1-4 3, Maggie Heesch 1 1-3 3. Totals 9 15-22 35.
Brandon Valley;7;16;42;50
3FG: BV 8 (Kocer 2, Wells, Law, Cain, Schaap), WAT 2 (Fannin 2). Rebounds: BV 26 (Kocer 4, Jarovski 3), WAT 29 (Heggelund 7, Lindahl 4, Fannin 4). Turnovers: BV 7, WAT 19.


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Different types gambling addiction
Addiction is a disease that changes the brain. Learn about types of addiction such as alcohol, drugs, eating, shopping, internet, gambling and more.
What Are the Different Types of Gambling Advertising?While not all personality gamblers may be gambling addicts, many of them try to abuse the legal system by stating gambling addiction as a reason for their illegal activities.Rehab Treatment Types. How Does Gambling Addiction Affect the Family? There are many different types of addiction,.Males are exposed to gambling at a younger age and prefer different types of gambling. Many pathological gamblers perceive gambling as their fix, their addiction.
locate a meeting near you. talk to someone now. There is hope. Gamber Anonymous International Service Office.Types of addiction infographic. More. such as those related to gambling,. Some research suggests that these types of "behavioral addictions" involve similar.Medical and psychological therapy can help such kind of gamblers to manage their gambling habits in a much better way while also dealing with their personal issues.ROLES IN ADDICTION: Family Role 1, The Addict The person with the addiction is the center,. Feel different from the rest of the world. 9.
All people diagnosed with the behavioral addiction called gambling disorder. Gambling Disorder Produces Unique Effects in. same types of gambling.Gambling Addiction; Sex. We included a directory of about 13,000 addiction treatment centers in the. educate yourself about the different types of programs.What is Pathological Gambling? Gambling addiction, also known as pathological gambling, compulsive gambling,. There are several different types of gambler.Scientists have a pretty clear picture what happens in the brain with various types of addiction. Problem gambling is. Problem Gambling. different from other 12.What Types of Behavioral Addictions Are There?. Gambling addiction: There are different levels of gambling that can indicate problem gambling and,.There are also a certain section of people who take to gambling.
Subscribe To Our Newsletter Join our mailing list to receive the latest news and updates from our team.Unfortunately, some compulsive gamblers fall back into the habit even after a prolonged break from the gambling scene.The 5 Best Online Casino Software Companies Currently Under The Radar.
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patterns > Emily Reiter's Ravelry Store
> Two Sided Textured Scarf
Two Sided Textured Scarf
This scarf is designed to use one entire Caron Cake. I use a new stitch that uses a v-stitch, and combines post stitches in a dc2tog. The result is some fabulous texture on both sides of the scarf developed all at once.
Knowledge of the following stitches is beneficial:
- Foundation Double Crochet
- Chainless Starting Double Crochet
- Front Post & Back Post Double Crochet
- Double Crochet 2 Together
If you are new to crochet, there are links to educational videos available and I have included a photo tutorial of the unique stitch.
This pattern was designed to use an entire Caron Cake. You can try it with other cake-type yarns but you might have different results due to varying lengths of the cakes, or you will need a second cake.
Please follow me at Fiat Fiber Arts on facebook and Etsy.
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Norias of Hama
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Country: Syrian Arab Republic
The Norias of Hama are a number of norias ("wheels of pots") along the Orontes River in the city of Hama, Syria. Only seventeen of the original norias remain. They are mostly unused now and serve an aesthetic purpose. They were called "the most splendid norias ever constructed". The earliest evidence for norias in Hama suggests they were developed during the Byzantine era, although none of the norias in Hama today precede the Ayyubid period. However, a mosaic found at Apamea dating to 469 AD pictures a noria very similar to those at Hama, suggesting they may have earlier origins.
This article uses material from the Wikipedia article "Norias of Hama", which is released under the Creative Commons Attribution-Share-Alike 3.0 License.