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Saturday, June 16, 2018

Abortion

From Wikipedia, the free encyclopedia
.
Abortion
Synonyms Induced miscarriage, termination of pregnancy
Specialty Obstetrics and gynecology
ICD-10-PCS O04
ICD-9-CM 779.6
MeSH D000028
MedlinePlus 007382

Abortion is the ending of pregnancy by removing an embryo or fetus before it can survive outside the uterus.[note 1] An abortion that occurs spontaneously is also known as a miscarriage. An abortion may be caused purposely and is then called an induced abortion, or less frequently, "induced miscarriage". The word abortion is often used to mean only induced abortions. A similar procedure after the fetus could potentially survive outside the womb is known as a "late termination of pregnancy".[1]

When allowed by law, abortion in the developed world is one of the safest procedures in medicine.[2][3] Modern methods use medication or surgery for abortions.[4] The drug mifepristone in combination with prostaglandin appears to be as safe and effective as surgery during the first and second trimester of pregnancy.[4][5] Birth control, such as the pill or intrauterine devices, can be used immediately following abortion.[5] When performed legally and safely, induced abortions do not increase the risk of long-term mental or physical problems.[6] In contrast, unsafe abortions (those performed by unskilled individuals, with hazardous equipment, or in unsanitary facilities) cause 47,000 deaths and 5 million hospital admissions each year.[6][7] The World Health Organization recommends safe and legal abortions be available to all women.[8]

Around 56 million abortions are performed each year in the world,[9] with about 45% done unsafely.[10] Abortion rates changed little between 2003 and 2008,[11] before which they decreased for at least two decades as access to family planning and birth control increased.[12] As of 2008, 40% of the world's women had access to legal abortions without limits as to reason.[13] Countries that permit abortions have different limits on how late in pregnancy abortion is allowed.[13]

Historically, abortions have been attempted using herbal medicines, sharp tools, forceful massage, or through other traditional methods.[14] Abortion laws and cultural or religious views of abortions are different around the world. In some areas abortion is legal only in specific cases such as rape, problems with the fetus, poverty, risk to a woman's health, or incest.[15] In many places there is much debate over the moral, ethical, and legal issues of abortion.[16][17] Those who oppose abortion often maintain that an embryo or fetus is a human with a right to life, and so they may compare abortion to murder.[18][19] Those who favor the legality of abortion often hold that a woman has a right to make decisions about her own body.[20] Others favor legal and accessible abortion as a public health measure.[21]

Types

Induced

Approximately 205 million pregnancies occur each year worldwide. Over a third are unintended and about a fifth end in induced abortion.[11][22] Most abortions result from unintended pregnancies.[23][24] In the United Kingdom, 1 to 2% of abortions are done due to genetic problems in the fetus.[6] A pregnancy can be intentionally aborted in several ways. The manner selected often depends upon the gestational age of the embryo or fetus, which increases in size as the pregnancy progresses.[25][26] Specific procedures may also be selected due to legality, regional availability, and doctor or a woman's personal preference.

Reasons for procuring induced abortions are typically characterized as either therapeutic or elective. An abortion is medically referred to as a therapeutic abortion when it is performed to save the life of the pregnant woman; to prevent harm to the woman's physical or mental health; to terminate a pregnancy where indications are that the child will have a significantly increased chance of mortality or morbidity; or to selectively reduce the number of fetuses to lessen health risks associated with multiple pregnancy.[27][28] An abortion is referred to as an elective or voluntary abortion when it is performed at the request of the woman for non-medical reasons.[28] Confusion sometimes arises over the term "elective" because "elective surgery" generally refers to all scheduled surgery, whether medically necessary or not.[29]

Spontaneous

Spontaneous abortion, also known as miscarriage, is the unintentional expulsion of an embryo or fetus before the 24th week of gestation.[30] A pregnancy that ends before 37 weeks of gestation resulting in a live-born infant is known as a "premature birth" or a "preterm birth".[31] When a fetus dies in utero after viability, or during delivery, it is usually termed "stillborn".[32] Premature births and stillbirths are generally not considered to be miscarriages although usage of these terms can sometimes overlap.[33]

Only 30% to 50% of conceptions progress past the first trimester.[34] The vast majority of those that do not progress are lost before the woman is aware of the conception,[28] and many pregnancies are lost before medical practitioners can detect an embryo.[35] Between 15% and 30% of known pregnancies end in clinically apparent miscarriage, depending upon the age and health of the pregnant woman.[36] 80% of these spontaneous abortions happen in the first trimester.[37]

The most common cause of spontaneous abortion during the first trimester is chromosomal abnormalities of the embryo or fetus,[28][38] accounting for at least 50% of sampled early pregnancy losses.[39] Other causes include vascular disease (such as lupus), diabetes, other hormonal problems, infection, and abnormalities of the uterus.[38] Advancing maternal age and a woman's history of previous spontaneous abortions are the two leading factors associated with a greater risk of spontaneous abortion.[39] A spontaneous abortion can also be caused by accidental trauma; intentional trauma or stress to cause miscarriage is considered induced abortion or feticide.[40]

Methods

Gestational age may determine which abortion methods are practiced.

Medical

Medical abortions are those induced by abortifacient pharmaceuticals. Medical abortion became an alternative method of abortion with the availability of prostaglandin analogs in the 1970s and the antiprogestogen mifepristone (also known as RU-486) in the 1980s.[4][5][41][42][43]

The most common early first-trimester medical abortion regimens use mifepristone in combination with a prostaglandin analog (misoprostol or gemeprost) up to 9 weeks gestational age, methotrexate in combination with a prostaglandin analog up to 7 weeks gestation, or a prostaglandin analog alone.[41] Mifepristone–misoprostol combination regimens work faster and are more effective at later gestational ages than methotrexate–misoprostol combination regimens, and combination regimens are more effective than misoprostol alone.[42] This regime is effective in the second trimester.[44] Medical abortion regiments involving mifepristone followed by misoprostol in the cheek between 24 and 48 hours later are effective when performed before 63 days' gestation.[45]

In very early abortions, up to 7 weeks gestation, medical abortion using a mifepristone–misoprostol combination regimen is considered to be more effective than surgical abortion (vacuum aspiration), especially when clinical practice does not include detailed inspection of aspirated tissue.[46] Early medical abortion regimens using mifepristone, followed 24–48 hours later by buccal or vaginal misoprostol are 98% effective up to 9 weeks gestational age.[47] If medical abortion fails, surgical abortion must be used to complete the procedure.[48]

Early medical abortions account for the majority of abortions before 9 weeks gestation in Britain,[49][50] France,[51] Switzerland,[52] and the Nordic countries.[53] In the United States, the percentage of early medical abortions is far lower.[54][55]

Medical abortion regimens using mifepristone in combination with a prostaglandin analog are the most common methods used for second-trimester abortions in Canada, most of Europe, China and India,[43] in contrast to the United States where 96% of second-trimester abortions are performed surgically by dilation and evacuation.[56]

Surgical


A vacuum aspiration abortion at eight weeks gestational age (six weeks after fertilization).
1: Amniotic sac
2: Embryo
3: Uterine lining
4: Speculum
5: Vacurette
6: Attached to a suction pump

Up to 15 weeks' gestation, suction-aspiration or vacuum aspiration are the most common surgical methods of induced abortion.[57] Manual vacuum aspiration (MVA) consists of removing the fetus or embryo, placenta, and membranes by suction using a manual syringe, while electric vacuum aspiration (EVA) uses an electric pump. These techniques differ in the mechanism used to apply suction, in how early in pregnancy they can be used, and in whether cervical dilation is necessary.

MVA, also known as "mini-suction" and "menstrual extraction", can be used in very early pregnancy, and does not require cervical dilation. Dilation and curettage (D&C), the second most common method of surgical abortion, is a standard gynecological procedure performed for a variety of reasons, including examination of the uterine lining for possible malignancy, investigation of abnormal bleeding, and abortion. Curettage refers to cleaning the walls of the uterus with a curette. The World Health Organization recommends this procedure, also called sharp curettage, only when MVA is unavailable.[58]

From the 15th week of gestation until approximately the 26th, other techniques must be used. Dilation and evacuation (D&E) consists of opening the cervix of the uterus and emptying it using surgical instruments and suction. After the 16th week of gestation, abortions can also be induced by intact dilation and extraction (IDX) (also called intrauterine cranial decompression), which requires surgical decompression of the fetus's head before evacuation. IDX is sometimes called "partial-birth abortion", which has been federally banned in the United States.

In the third trimester of pregnancy, induced abortion may be performed surgically by intact dilation and extraction or by hysterotomy. Hysterotomy abortion is a procedure similar to a caesarean section and is performed under general anesthesia. It requires a smaller incision than a caesarean section and is used during later stages of pregnancy.[59]

First-trimester procedures can generally be performed using local anesthesia, while second-trimester methods may require deep sedation or general anesthesia.[55]

Labor induction abortion

In places lacking the necessary medical skill for dilation and extraction, or where preferred by practitioners, an abortion can be induced by first inducing labor and then inducing fetal demise if necessary.[60] This is sometimes called "induced miscarriage". This procedure may be performed from 13 weeks gestation to the third trimester. Although it is very uncommon in the United States, more than 80% of induced abortions throughout the second trimester are labor induced abortions in Sweden and other nearby countries.[61]

Only limited data are available comparing this method with dilation and extraction.[61] Unlike D&E, labor induced abortions after 18 weeks may be complicated by the occurrence of brief fetal survival, which may be legally characterized as live birth. For this reason, labor induced abortion is legally risky in the U.S.[61][62]

Other methods

Historically, a number of herbs reputed to possess abortifacient properties have been used in folk medicine. Among these are: tansy, pennyroyal, black cohosh, and the now-extinct silphium.[63]:44–47,62–63,154–155,230–231

However, modern users of these plants often lack knowledge of the proper use and dosage. The historian of medicine John Riddle has spoken of the "broken chain of knowledge,"[63]:167–205 and historian of science Ann Hibner Koblitz has written,[64]:125
U.S. women of European descent have perhaps become particularly ignorant about the wealth of herbal remedies that previous generations accumulated over the centuries. And sometimes their fumbling attempts to recover the knowledge can be disastrous.
For example, in 1978 one woman in Colorado died and another was seriously injured when they attempted to procure an abortion by taking pennyroyal oil.[65] Because the indiscriminant use of herbs as abortifacients can cause serious—even lethal—side effects, such as multiple organ failure,[66] such use is not recommended by physicians.

Abortion is sometimes attempted by causing trauma to the abdomen. The degree of force, if severe, can cause serious internal injuries without necessarily succeeding in inducing miscarriage.[67] In Southeast Asia, there is an ancient tradition of attempting abortion through forceful abdominal massage.[68] One of the bas reliefs decorating the temple of Angkor Wat in Cambodia depicts a demon performing such an abortion upon a woman who has been sent to the underworld.[68]

Reported methods of unsafe, self-induced abortion include misuse of misoprostol, and insertion of non-surgical implements such as knitting needles and clothes hangers into the uterus. These and other methods to terminate pregnancy may be called "induced miscarriage". Such methods are rarely used in countries where surgical abortion is legal and available.[69]

Safety


An abortion flyer in South Africa

The health risks of abortion depend principally upon whether the procedure is performed safely or unsafely. The World Health Organization defines unsafe abortions as those performed by unskilled individuals, with hazardous equipment, or in unsanitary facilities.[70] Legal abortions performed in the developed world are among the safest procedures in medicine.[2][71] In the US, the risk of maternal death from abortion is 0.7 per 100,000 procedures,[3] making abortion about 13 times safer for women than childbirth (8.8 maternal deaths per 100,000 live births).[72][73] In the United States from 2000 to 2009, abortion had a lower mortality rate than plastic surgery.[74] The risk of abortion-related mortality increases with gestational age, but remains lower than that of childbirth through at least 21 weeks' gestation.[75][76][77] Outpatient abortion is as safe and effective from 64 to 70 days' gestation as it is from 57 to 63 days.[78] Medical abortion is safe and effective for pregnancies earlier than 6 weeks' gestation.[79]

Vacuum aspiration in the first trimester is the safest method of surgical abortion, and can be performed in a primary care office, abortion clinic, or hospital. Complications, which are rare, can include uterine perforation, pelvic infection, and retained products of conception requiring a second procedure to evacuate.[80] Infections account for one-third of abortion-related deaths in the United States.[81] The rate of complications of vacuum aspiration abortion in the first trimester is similar regardless of whether the procedure is performed in a hospital, surgical center, or office.[82] Preventive antibiotics (such as doxycycline or metronidazole) are typically given before elective abortion,[83] as they are believed to substantially reduce the risk of postoperative uterine infection.[55][84] The rate of failed procedures does not appear to vary significantly depending on whether the abortion is performed by a doctor or a mid-level practitioner.[85] Complications after second-trimester abortion are similar to those after first-trimester abortion, and depend somewhat on the method chosen. Second-trimester abortions are generally well-tolerated.[86]

There is little difference in terms of safety and efficacy between medical abortion using a combined regimen of mifepristone and misoprostol and surgical abortion (vacuum aspiration) in early first trimester abortions up to 9 weeks gestation.[46] Medical abortion using the prostaglandin analog misoprostol alone is less effective and more painful than medical abortion using a combined regimen of mifepristone and misoprostol or surgical abortion.[87][88]

Some purported risks of abortion are promoted primarily by anti-abortion groups,[89][90] but lack scientific support.[89] For example, the question of a link between induced abortion and breast cancer has been investigated extensively. Major medical and scientific bodies (including the World Health Organization, National Cancer Institute, American Cancer Society, Royal College of OBGYN and American Congress of OBGYN) have concluded that abortion does not cause breast cancer.[91]

In the past even illegality has not automatically meant that the abortions were unsafe. Referring to the U.S., historian Linda Gordon states: "In fact, illegal abortions in this country have an impressive safety record."[92]:25 According to Rickie Solinger,
A related myth, promulgated by a broad spectrum of people concerned about abortion and public policy, is that before legalization abortionists were dirty and dangerous back-alley butchers.... [T]he historical evidence does not support such claims.[93]:4
Authors Jerome Bates and Edward Zawadzki describe the case of an illegal abortionist in the eastern U.S. in the early 20th century who was proud of having successfully completed 13,844 abortions without any fatality.[94]:59 In 1870s New York City the famous abortionist/midwife Madame Restell (Anna Trow Lohman) appears to have lost very few women among her more than 100,000 patients[95]—a lower mortality rate than the childbirth mortality rate at the time. In 1936 the prominent professor of obstetrics and gynecology Frederick J. Taussig wrote that a cause of increasing mortality during the years of illegality in the U.S. was that
With each decade of the past fifty years the actual and proportionate frequency of this accident [perforation of the uterus] has increased, due, first, to the increase in the number of instrumentally induced abortions; second, to the proportionate increase in abortions handled by doctors as against those handled by midwives; and, third, to the prevailing tendency to use instruments instead of the finger in emptying the uterus. [96]:223

Mental health

Current evidence finds no relationship between most induced abortions and mental-health problems[6][97] other than those expected for any unwanted pregnancy.[98] A report by the American Psychological Association concluded that a woman's first abortion is not a threat to mental health when carried out in the first trimester, with such women no more likely to have mental-health problems than those carrying an unwanted pregnancy to term; the mental-health outcome of a woman's second or greater abortion is less certain.[98][99] Some older reviews concluded that abortion was associated with an increased risk of psychological problems;[100] however, they did not use an appropriate control group.[97]

Although some studies show negative mental-health outcomes in women who choose abortions after the first trimester because of fetal abnormalities,[101] more rigorous research would be needed to show this conclusively.[102] Some proposed negative psychological effects of abortion have been referred to by anti-abortion advocates as a separate condition called "post-abortion syndrome", but this is not recognized by medical or psychological professionals in the United States.[103]

Unsafe abortion


Soviet poster circa 1925, warning against midwives performing abortions. Title translation: "Abortions performed by either trained or self-taught midwives not only maim the woman, they also often lead to death."

Women seeking to terminate their pregnancies sometimes resort to unsafe methods, particularly when access to legal abortion is restricted. They may attempt to self-abort or rely on another person who does not have proper medical training or access to proper facilities. This has a tendency to lead to severe complications, such as incomplete abortion, sepsis, hemorrhage, and damage to internal organs.[104]

Unsafe abortions are a major cause of injury and death among women worldwide. Although data are imprecise, it is estimated that approximately 20 million unsafe abortions are performed annually, with 97% taking place in developing countries.[2] Unsafe abortions are believed to result in millions of injuries.[2][105] Estimates of deaths vary according to methodology, and have ranged from 37,000 to 70,000 in the past decade;[2][7][106] deaths from unsafe abortion account for around 13% of all maternal deaths.[107] The World Health Organization believes that mortality has fallen since the 1990s.[108] To reduce the number of unsafe abortions, public health organizations have generally advocated emphasizing the legalization of abortion, training of medical personnel, and ensuring access to reproductive-health services.[109] In response, opponents of abortion point out that abortion bans in no way affect prenatal care for women who choose to carry their fetus to term. The Dublin Declaration on Maternal Health, signed in 2012, notes, "the prohibition of abortion does not affect, in any way, the availability of optimal care to pregnant women."[110]

A major factor in whether abortions are performed safely or not is the legal standing of abortion. Countries with restrictive abortion laws have higher rates of unsafe abortion and similar overall abortion rates compared to those where abortion is legal and available.[7][11][109][111][112][113][114] For example, the 1996 legalization of abortion in South Africa had an immediate positive impact on the frequency of abortion-related complications,[115] with abortion-related deaths dropping by more than 90%.[116] Similar reductions in maternal mortality have been observed after other countries have liberalized their abortion laws, such as Romania and Nepal.[117] A 2011 study concluded that in the United States, some state-level anti-abortion laws are correlated with lower rates of abortion in that state.[118] The analysis, however, did not take into account travel to other states without such laws to obtain an abortion.[119] In addition, a lack of access to effective contraception contributes to unsafe abortion. It has been estimated that the incidence of unsafe abortion could be reduced by up to 75% (from 20 million to 5 million annually) if modern family planning and maternal health services were readily available globally.[120] Rates of such abortions may be difficult to measure because they can be reported variously as miscarriage, "induced miscarriage", "menstrual regulation", "mini-abortion", and "regulation of a delayed/suspended menstruation".[121][122]

Forty percent of the world's women are able to access therapeutic and elective abortions within gestational limits,[13] while an additional 35 percent have access to legal abortion if they meet certain physical, mental, or socioeconomic criteria.[15] While maternal mortality seldom results from safe abortions, unsafe abortions result in 70,000 deaths and 5 million disabilities per year.[7] Complications of unsafe abortion account for approximately an eighth of maternal mortalities worldwide,[123] though this varies by region.[124] Secondary infertility caused by an unsafe abortion affects an estimated 24 million women.[112] The rate of unsafe abortions has increased from 44% to 49% between 1995 and 2008.[11] Health education, access to family planning, and improvements in health care during and after abortion have been proposed to address this phenomenon.[125]

Live birth

Although it is very uncommon, women undergoing surgical abortion after 18 weeks gestation sometimes give birth to a fetus that may survive briefly.[126][127][128] Longer term survival is possible after 22 weeks.[129]

If medical staff observe signs of life, they may be required to provide care: emergency medical care if the child has a good chance of survival and palliative care if not.[130][131][132] Induced fetal demise before termination of pregnancy after 20–21 weeks gestation is recommended to avoid this.[133][134][135][136][137]

Death following live birth caused by abortion is given the ICD-10 underlying cause description code of P96.4; data are identified as either fetus or newborn. Between 1999 and 2013, in the U.S., the CDC recorded 531 such deaths for newborns,[138] approximately 4 per 100,000 abortions.[139]

Incidence

There are two commonly used methods of measuring the incidence of abortion:
  • Abortion rate – number of abortions per 1000 women between 15 and 44 years of age
  • Abortion percentage – number of abortions out of 100 known pregnancies (pregnancies include live births, abortions and miscarriages)
In many places, where abortion is illegal or carries a heavy social stigma, medical reporting of abortion is not reliable.[111] For this reason, estimates of the incidence of abortion must be made without determining certainty related to standard error.[11]

The number of abortions performed worldwide seems to have remained stable in recent years, with 41.6 million having been performed in 2003 and 43.8 million having been performed in 2008.[11] The abortion rate worldwide was 28 per 1000 women, though it was 24 per 1000 women for developed countries and 29 per 1000 women for developing countries.[11] The same 2012 study indicated that in 2008, the estimated abortion percentage of known pregnancies was at 21% worldwide, with 26% in developed countries and 20% in developing countries.[11]

On average, the incidence of abortion is similar in countries with restrictive abortion laws and those with more liberal access to abortion. However, restrictive abortion laws are associated with increases in the percentage of abortions performed unsafely.[13][140][141] The unsafe abortion rate in developing countries is partly attributable to lack of access to modern contraceptives; according to the Guttmacher Institute, providing access to contraceptives would result in about 14.5 million fewer unsafe abortions and 38,000 fewer deaths from unsafe abortion annually worldwide.[142]

The rate of legal, induced abortion varies extensively worldwide. According to the report of employees of Guttmacher Institute it ranged from 7 per 1000 women (Germany and Switzerland) to 30 per 1000 women (Estonia) in countries with complete statistics in 2008. The proportion of pregnancies that ended in induced abortion ranged from about 10% (Israel, the Netherlands and Switzerland) to 30% (Estonia) in the same group, though it might be as high as 36% in Hungary and Romania, whose statistics were deemed incomplete.[143][144]

The abortion rate may also be expressed as the average number of abortions a woman has during her reproductive years; this is referred to as total abortion rate (TAR).

Gestational age and method

Histogram of abortions by gestational age in England and Wales during 2004. (left)

Abortion in the United States by gestational age, 2004. (right)

Abortion rates also vary depending on the stage of pregnancy and the method practiced. In 2003, the Centers for Disease Control and Prevention (CDC) reported that 26% of reported legal induced abortions in the United States were known to have been obtained at less than 6 weeks' gestation, 18% at 7 weeks, 15% at 8 weeks, 18% at 9 through 10 weeks, 9.7% at 11 through 12 weeks, 6.2% at 13 through 15 weeks, 4.1% at 16 through 20 weeks and 1.4% at more than 21 weeks. 90.9% of these were classified as having been done by "curettage" (suction-aspiration, dilation and curettage, dilation and evacuation), 7.7% by "medical" means (mifepristone), 0.4% by "intrauterine instillation" (saline or prostaglandin), and 1.0% by "other" (including hysterotomy and hysterectomy).[145] According to the CDC, due to data collection difficulties the data must be viewed as tentative and some fetal deaths reported beyond 20 weeks may be natural deaths erroneously classified as abortions if the removal of the dead fetus is accomplished by the same procedure as an induced abortion.[146]

The Guttmacher Institute estimated there were 2,200 intact dilation and extraction procedures in the US during 2000; this accounts for 0.17% of the total number of abortions performed that year.[147] Similarly, in England and Wales in 2006, 89% of terminations occurred at or under 12 weeks, 9% between 13 and 19 weeks, and 1.5% at or over 20 weeks. 64% of those reported were by vacuum aspiration, 6% by D&E, and 30% were medical.[148] There are more second trimester abortions in developing countries such as China, India and Vietnam than in developed countries.[149]

Motivation

Personal

The reasons why women have abortions are diverse and vary across the world.[146][150]


A bar chart depicting selected data from a 1998 AGI meta-study on the reasons women stated for having an abortion.

Some of the most common reasons are to postpone childbearing to a more suitable time or to focus energies and resources on existing children. Others include being unable to afford a child either in terms of the direct costs of raising a child or the loss of income while caring for the child, lack of support from the father, inability to afford additional children, desire to provide schooling for existing children, disruption of one's own education, relationship problems with their partner, a perception of being too young to have a child, unemployment, and not being willing to raise a child conceived as a result of rape or incest, among others.[150][151]

Societal

Some abortions are undergone as the result of societal pressures. These might include the preference for children of a specific sex or race,[152] disapproval of single or early motherhood, stigmatization of people with disabilities, insufficient economic support for families, lack of access to or rejection of contraceptive methods, or efforts toward population control (such as China's one-child policy). These factors can sometimes result in compulsory abortion or sex-selective abortion.[153]

An American study in 2002 concluded that about half of women having abortions were using a form of contraception at the time of becoming pregnant. Inconsistent use was reported by half of those using condoms and three-quarters of those using the birth control pill; 42% of those using condoms reported failure through slipping or breakage.[154] The Guttmacher Institute estimated that "most abortions in the United States are obtained by minority women" because minority women "have much higher rates of unintended pregnancy".[155]

Maternal and fetal health

An additional factor is risk to maternal or fetal health, which was cited as the primary reason for abortion in over a third of cases in some countries and as a significant factor in only a single-digit percentage of abortions in other countries.[146][150]

In the U.S., the Supreme Court decisions in Roe v. Wade and Doe v. Bolton: "ruled that the state's interest in the life of the fetus became compelling only at the point of viability, defined as the point at which the fetus can survive independently of its mother. Even after the point of viability, the state cannot favor the life of the fetus over the life or health of the pregnant woman. Under the right of privacy, physicians must be free to use their "medical judgment for the preservation of the life or health of the mother." On the same day that the Court decided Roe, it also decided Doe v. Bolton, in which the Court defined health very broadly: "The medical judgment may be exercised in the light of all factors—physical, emotional, psychological, familial, and the woman's age—relevant to the well-being of the patient. All these factors may relate to health. This allows the attending physician the room he needs to make his best medical judgment."[156]:1200–1201

Public opinion shifted in America following television personality Sherri Finkbine's discovery during her fifth month of pregnancy that she had been exposed to thalidomide. Unable to obtain a legal abortion in the United States, she traveled to Sweden. From 1962 to 1965, an outbreak of German measles left 15,000 babies with severe birth defects. In 1967, the American Medical Association publicly supported liberalization of abortion laws. A National Opinion Research Center poll in 1965 showed 73% supported abortion when the mothers life was at risk, 57% when birth defects were present and 59% for pregnancies resulting from rape or incest.[157]

Cancer

The rate of cancer during pregnancy is 0.02–1%, and in many cases, cancer of the mother leads to consideration of abortion to protect the life of the mother, or in response to the potential damage that may occur to the fetus during treatment. This is particularly true for cervical cancer, the most common type of which occurs in 1 of every 2,000–13,000 pregnancies, for which initiation of treatment "cannot co-exist with preservation of fetal life (unless neoadjuvant chemotherapy is chosen)". Very early stage cervical cancers (I and IIa) may be treated by radical hysterectomy and pelvic lymph node dissection, radiation therapy, or both, while later stages are treated by radiotherapy. Chemotherapy may be used simultaneously. Treatment of breast cancer during pregnancy also involves fetal considerations, because lumpectomy is discouraged in favor of modified radical mastectomy unless late-term pregnancy allows follow-up radiation therapy to be administered after the birth.[158]

Exposure to a single chemotherapy drug is estimated to cause a 7.5–17% risk of teratogenic effects on the fetus, with higher risks for multiple drug treatments. Treatment with more than 40 Gy of radiation usually causes spontaneous abortion. Exposure to much lower doses during the first trimester, especially 8 to 15 weeks of development, can cause intellectual disability or microcephaly, and exposure at this or subsequent stages can cause reduced intrauterine growth and birth weight. Exposures above 0.005–0.025 Gy cause a dose-dependent reduction in IQ.[158] It is possible to greatly reduce exposure to radiation with abdominal shielding, depending on how far the area to be irradiated is from the fetus.[159][160]

The process of birth itself may also put the mother at risk. "Vaginal delivery may result in dissemination of neoplastic cells into lymphovascular channels, haemorrhage, cervical laceration and implantation of malignant cells in the episiotomy site, while abdominal delivery may delay the initiation of non-surgical treatment."[161]

History and religion


Bas-relief at Angkor Wat, Cambodia, c. 1150, depicting a demon inducing an abortion by pounding the abdomen of a pregnant woman with a pestle.[68][162]

"French Periodical Pills". An example of a clandestine advertisement published in a January 1845 edition of the Boston Daily Times.

Since ancient times abortions have been done using herbal medicines, sharp tools, with force, or through other traditional methods.[14] Induced abortion has long history, and can be traced back to civilizations as varied as China under Shennong (c. 2700 BCE), Ancient Egypt with its Ebers Papyrus (c. 1550 BCE), and the Roman Empire in the time of Juvenal (c. 200 CE).[14] There is evidence to suggest that pregnancies were terminated through a number of methods, including the administration of abortifacient herbs, the use of sharpened implements, the application of abdominal pressure, and other techniques. One of the earliest known artistic representations of abortion is in a bas relief at Angkor Wat (c. 1150). Found in a series of friezes that represent judgment after death in Hindu and Buddhist culture, it depicts the technique of abdominal abortion.[68]

Some medical scholars and abortion opponents have suggested that the Hippocratic Oath forbade Ancient Greek physicians from performing abortions;[14] other scholars disagree with this interpretation,[14] and state that the medical texts of Hippocratic Corpus contain descriptions of abortive techniques right alongside the Oath.[163] The physician Scribonius Largus wrote in 43 CE that the Hippocratic Oath prohibits abortion, as did Soranus, although apparently not all doctors adhered to it strictly at the time. According to Soranus' 1st or 2nd century CE work Gynaecology, one party of medical practitioners banished all abortives as required by the Hippocratic Oath; the other party—to which he belonged—was willing to prescribe abortions, but only for the sake of the mother's health.[164][165]

Aristotle, in his treatise on government Politics (350 BCE), condemns infanticide as a means of population control. He preferred abortion in such cases, with the restriction[166] "[that it] must be practised on it before it has developed sensation and life; for the line between lawful and unlawful abortion will be marked by the fact of having sensation and being alive".[167] In Christianity, Pope Sixtus V (1585–90) was the only Pope before 1869 to declare that abortion is homicide regardless of the stage of pregnancy;[168] and his pronouncement of 1588 was reversed three years later by his successor. Through most of its history the Catholic Church was divided on whether it believed that abortion was murder, and it did not begin vigorously opposing abortion until the 19th century.[14] In fact, several historians have written[169][170][171] that prior to the 19th century most Catholic authors did not regard termination of pregnancy before "quickening" or "ensoulment" as an abortion.

A 1995 survey reported that Catholic women are as likely as the general population to terminate a pregnancy, Protestants are less likely to do so, and Evangelical Christians are the least likely to do so.[146][150] Islamic tradition has traditionally permitted abortion until a point in time when Muslims believe the soul enters the fetus,[14] considered by various theologians to be at conception, 40 days after conception, 120 days after conception, or quickening.[172] However, abortion is largely heavily restricted or forbidden in areas of high Islamic faith such as the Middle East and North Africa.[173]

In Europe and North America, abortion techniques advanced starting in the 17th century. However, conservatism by most physicians with regards to sexual matters prevented the wide expansion of safe abortion techniques.[14] Other medical practitioners in addition to some physicians advertised their services, and they were not widely regulated until the 19th century, when the practice (sometimes called restellism)[174] was banned in both the United States and the United Kingdom.[14] Church groups as well as physicians were highly influential in anti-abortion movements.[14] In the US, according to some sources, abortion was more dangerous than childbirth until about 1930 when incremental improvements in abortion procedures relative to childbirth made abortion safer.[note 2] However, other sources maintain that in the 19th century early abortions under the hygienic conditions in which midwives usually worked were relatively safe.[175][176][177] In addition, some commentators have written that, despite improved medical procedures, the period from the 1930s until legalization also saw more zealous enforcement of anti-abortion laws, and concomitantly an increasing control of abortion providers by organized crime.[178][179][180][181][182]

Soviet Russia (1919), Iceland (1935) and Sweden (1938) were among the first countries to legalize certain or all forms of abortion.[183] In 1935 Nazi Germany, a law was passed permitting abortions for those deemed "hereditarily ill", while women considered of German stock were specifically prohibited from having abortions.[184] Beginning in the second half of the twentieth century, abortion was legalized in a greater number of countries.[14]

Society and culture

Abortion debate

Induced abortion has long been the source of considerable debate. Ethical, moral, philosophical, biological, religious and legal issues surrounding abortion are related to value systems. Opinions of abortion may be about fetal rights, governmental authority, and women's rights.

In both public and private debate, arguments presented in favor of or against abortion access focus on either the moral permissibility of an induced abortion, or justification of laws permitting or restricting abortion.[185] The World Medical Association Declaration on Therapeutic Abortion notes, "circumstances bringing the interests of a mother into conflict with the interests of her unborn child create a dilemma and raise the question as to whether or not the pregnancy should be deliberately terminated."[186] Abortion debates, especially pertaining to abortion laws, are often spearheaded by groups advocating one of these two positions. Anti-abortion groups who favor greater legal restrictions on abortion, including complete prohibition, most often describe themselves as "pro-life" while abortion rights groups who are against such legal restrictions describe themselves as "pro-choice".[187] Generally, the former position argues that a human fetus is a human person with a right to live, making abortion morally the same as murder. The latter position argues that a woman has certain reproductive rights, especially the right to decide whether or not to carry a pregnancy to term.

Modern abortion law


International status of abortion law
UN 2013 report on abortion law.[188]

  Legal on request
  Legal for maternal life, health, mental health, rape and/or fetal defects, and also for socioeconomic factors
  Illegal with exception for maternal life, health, mental health and/or rape, and also for fetal defects
  Illegal with exception for maternal life, health and/or mental health, and also for rape
  Illegal with exception for maternal life, health, and/or mental health
  Illegal with exception for maternal life
  Illegal with no exceptions
  No information[189]

Current laws pertaining to abortion are diverse. Religious, moral, and cultural factors continue to influence abortion laws throughout the world. The right to life, the right to liberty, the right to security of person, and the right to reproductive health are major issues of human rights that sometimes constitute the basis for the existence or absence of abortion laws.

In jurisdictions where abortion is legal, certain requirements must often be met before a woman may obtain a safe, legal abortion (an abortion performed without the woman's consent is considered feticide). These requirements usually depend on the age of the fetus, often using a trimester-based system to regulate the window of legality, or as in the U.S., on a doctor's evaluation of the fetus' viability. Some jurisdictions require a waiting period before the procedure, prescribe the distribution of information on fetal development, or require that parents be contacted if their minor daughter requests an abortion.[190] Other jurisdictions may require that a woman obtain the consent of the fetus' father before aborting the fetus, that abortion providers inform women of health risks of the procedure—sometimes including "risks" not supported by the medical literature—and that multiple medical authorities certify that the abortion is either medically or socially necessary. Many restrictions are waived in emergency situations. China, which has ended their[191] one-child policy, and now has a two child policy.[192][193] has at times incorporated mandatory abortions as part of their population control strategy.[194]

Other jurisdictions ban abortion almost entirely. Many, but not all, of these allow legal abortions in a variety of circumstances. These circumstances vary based on jurisdiction, but may include whether the pregnancy is a result of rape or incest, the fetus' development is impaired, the woman's physical or mental well-being is endangered, or socioeconomic considerations make childbirth a hardship.[15] In countries where abortion is banned entirely, such as Nicaragua, medical authorities have recorded rises in maternal death directly and indirectly due to pregnancy as well as deaths due to doctors' fears of prosecution if they treat other gynecological emergencies.[195][196] Some countries, such as Bangladesh, that nominally ban abortion, may also support clinics that perform abortions under the guise of menstrual hygiene.[197] This is also a terminology in traditional medicine.[198] In places where abortion is illegal or carries heavy social stigma, pregnant women may engage in medical tourism and travel to countries where they can terminate their pregnancies.[199] Women without the means to travel can resort to providers of illegal abortions or attempt to perform an abortion by themselves.[200]

The organization Women on Waves, has been providing education about medical abortions since 1999. The NGO created a mobile medical clinic inside a shipping container, which then travels on rented ships to countries with restrictive abortion laws. Because the ships are registered in the Netherlands, Dutch law prevails when the ship is in international waters. While in port, the organization provides free workshops and education; while in international waters, medical personnel are legally able to prescribe medical abortion drugs and counseling.[201][202][203]

Sex-selective abortion

Sonography and amniocentesis allow parents to determine sex before childbirth. The development of this technology has led to sex-selective abortion, or the termination of a fetus based on sex. The selective termination of a female fetus is most common.

Sex-selective abortion is partially responsible for the noticeable disparities between the birth rates of male and female children in some countries. The preference for male children is reported in many areas of Asia, and abortion used to limit female births has been reported in Taiwan, South Korea, India, and China.[204] This deviation from the standard birth rates of males and females occurs despite the fact that the country in question may have officially banned sex-selective abortion or even sex-screening.[205][206][207][208] In China, a historical preference for a male child has been exacerbated by the one-child policy, which was enacted in 1979.[209]

Many countries have taken legislative steps to reduce the incidence of sex-selective abortion. At the International Conference on Population and Development in 1994 over 180 states agreed to eliminate "all forms of discrimination against the girl child and the root causes of son preference",[210] conditions also condemned by a PACE resolution in 2011.[211] The World Health Organization and UNICEF, along with other United Nations agencies, have found that measures to reduce access to abortion are much less effective at reducing sex-selective abortions than measures to reduce gender inequality.[210]

Anti-abortion violence

In a number of cases, abortion providers and these facilities have been subjected to various forms of violence, including murder, attempted murder, kidnapping, stalking, assault, arson, and bombing. Anti-abortion violence is classified by both governmental and scholarly sources as terrorism.[212][213] Only a small fraction of those opposed to abortion commit violence.

In the United States, four physicians who performed abortions have been murdered: David Gunn (1993), John Britton (1994), Barnett Slepian (1998), and George Tiller (2009). Also murdered, in the U.S. and Australia, have been other personnel at abortion clinics, including receptionists and security guards such as James Barrett, Shannon Lowney, Lee Ann Nichols, and Robert Sanderson. Woundings (e.g., Garson Romalis) and attempted murders have also taken place in the United States and Canada. Hundreds of bombings, arsons, acid attacks, invasions, and incidents of vandalism against abortion providers have occurred.[214][215] Notable perpetrators of anti-abortion violence include Eric Robert Rudolph, Scott Roeder, Shelley Shannon, and Paul Jennings Hill, the first person to be executed in the United States for murdering an abortion provider.[216]

Legal protection of access to abortion has been brought into some countries where abortion is legal. These laws typically seek to protect abortion clinics from obstruction, vandalism, picketing, and other actions, or to protect women and employees of such facilities from threats and harassment.

Far more common than physical violence is psychological pressure. In 2003, Chris Danze organized pro-life organizations throughout Texas to prevent the construction of a Planned Parenthood facility in Austin. The organizations released the personal information online, of those involved with construction, sending them up to 1200 phone calls a day and contacting their churches.[217] Some protestors record women entering clinics on camera.[217]

Other animals

Spontaneous abortion occurs in various animals. For example in sheep it may be caused by stress or physical exertion, such as crowding through doors or being chased by dogs.[218] In cows, abortion may be caused by contagious disease, such as brucellosis or Campylobacter, but can often be controlled by vaccination.[219] Eating pine needles can also induce abortions in cows.[220][221] In horses, a fetus may be aborted or resorbed if it has lethal white syndrome (congenital intestinal aganglionosis). Foal embryos that are homozygous for the dominant white gene (WW) are theorized to also be aborted or resorbed before birth.[222] In many species of sharks and rays, stress induced abortions occur frequently on capture.[223]

Viral infection can cause abortion in dogs.[224] Cats can experience spontaneous abortion for many reasons, including hormonal imbalance. A combined abortion and spaying is performed on pregnant cats, especially in Trap-Neuter-Return programs, to prevent unwanted kittens from being born.[225][226][227] Female rodents may terminate a pregnancy when exposed to the smell of a male not responsible for the pregnancy, known as the Bruce effect.[228]

Abortion may also be induced in animals, in the context of animal husbandry. For example, abortion may be induced in mares that have been mated improperly, or that have been purchased by owners who did not realize the mares were pregnant, or that are pregnant with twin foals.[229] Feticide can occur in horses and zebras due to male harassment of pregnant mares or forced copulation,[230][231][232] although the frequency in the wild has been questioned.[233] Male gray langur monkeys may attack females following male takeover, causing miscarriage.[234]

Antinatalism

From Wikipedia, the free encyclopedia
Antinatalism, or anti-natalism, is a philosophical position that assigns a negative value to birth. Antinatalists argue that people should refrain from procreation because it is morally bad (some also recognize procreation of other sentient beings as morally bad). In scholarly and in literary writings, various ethical foundations have been adduced for antinatalism.[1] Some of the earliest surviving formulations of the idea that it would be better not to have been born come from ancient Greece.[2] The term "antinatalism" is in opposition to the term "natalism" or "pro-natalism", and was used probably for the first time as the name of the position by Théophile de Giraud (born 1968) in his book L'art de guillotiner les procréateurs: Manifeste anti-nataliste.[3]

In religions

The teaching of the Buddha (c. 400 BCE) is interpreted by Hari Singh Gour (1870–1949) as follows:
Buddha states his propositions in the pedantic style of his age. He throws them into a form of sorites; but, as such, it is logically faulty and all he wishes to convey is this: Oblivious of the suffering to which life is subject, man begets children, and is thus the cause of old age and death. If he would only realize what suffering he would add to by his act, he would desist from the procreation of children; and so stop the operation of old age and death.[4]
The Marcionites believed that the visible world is an evil creation of a crude, cruel, jealous, angry demiurge, Yahweh. According to this teaching, people should oppose him, abandon his world, not create people, and trust in the good God of mercy, foreign and distant.[5][6][7]

The Encratites observed that birth leads to death. In order to conquer death, people should desist from procreation: "not produce fresh fodder for death".[8][9][10]

The Manichaeans,[11][12][13] the Bogomils[14][15][16] and the Cathars[17][18][19] believed that procreation sentences the soul to imprisonment in evil matter. They saw procreation as an instrument of an evil god, demiurge, or of Satan that imprisons the divine element in matter and thus causes the divine element to suffer.

Peter Wessel Zapffe

Peter Wessel Zapffe (1899–1990) viewed humans as a biological paradox. Consciousness has become over-evolved in humans, thereby making us incapable of functioning normally like other animals: cognition gives us more than we can carry. We want to live, and yet because of how we have evolved, we are the only species aware that it is destined to die. We are able to analyze the past for broad expectations of the future, both our situation and situations of others; we expect justice and meaning in a world where neither occur. This ensures that the lives of conscious individuals are tragic. We have desires: spiritual needs which reality is unable to satisfy, and our species still exists because we limit our awareness of what that reality actually entails. Human existence amounts to a tangled network of defense mechanisms, which can be observed both individually and socially, in our everyday behavior patterns. According to Zapffe, humanity should cease this self-deception, and the natural consequence would be its extinction by abstaining from procreation.[20][21][22]

Negative ethics

Julio Cabrera proposes a concept of negative ethics in opposition to what he views as affirmative ethics which affirm being.[23][24][25][26] He describes procreation as an act of manipulation; sending a human into a painful and dangerous, one way situation (being-towards-death, being-towards-illness, being-towards-aggression) in which it is impossible to be moral towards everyone (for Cabrera this is the worst thing in human life – the impossibility of being moral). In this structurally bad situation, pleasures and positive values are reactive, and the human is constantly exposed to disease, injury, damage, other misfortunes and death (including being exposed to physical pain so intense that it precludes the possibility of a dignified, moral functioning even to a minimal extent). Also, from the first moments of life, the human is subject to a painful temporal process of decomposition leading to death. He distinguishes structural death (SD), i.e. mortality, the process of dying initiated by birth from punctual death (PD), i.e. the dated event of factual disappearance. In his view, if someone regrets that they will die and recognizes death as evil, they should also regret that they were born and recognize birth as evil, since it is not possible to be born in a non-mortal way. Cabrera argues that procreation is a violation of autonomy, because we lack a human's consent when we act on this human's behalf through procreation and that a rational subject, having reliable information about the human condition and the ability to speak about its possible coming into existence (this is a thought experiment proposed by Richard Hare and he assumes that it would be obvious to choose birth), might not want to be born and experience the harm associated with existence. According to Cabrera, in ethics (also in affirmative ethics) there is one overarching concept which he calls the Fundamental Ethical Articulation (FEA): the consideration of other people's interests, the non-manipulation and non-harm of others. Procreation for him is an obvious violation of FEA. In his view, values widely accepted by affirmative ethics such as not causing unnecessary pain, non-manipulation of others and respect for human liberty – if approached radically – should lead to refusal of procreation. Cabrera also considers the issue of being a creator in relation to theodicy and argues that just as it is impossible to defend the idea of a good God as creator, it is also impossible to defend the idea of a good man as creator. In parenthood, the human parent imitates the divine parent, in the sense that education could be understood as a form of the pursuit of "salvation", the "right path" for that child. However, a human being could decide that it is better not to suffer at all than to suffer and be offered the later possibility of salvation from suffering. In Cabrera's opinion, evil is associated not with the lack of being, but with the suffering and dying of what is alive. So, on the contrary, evil is only and obviously associated with being.

Kantian imperative

Julio Cabrera,[27] David Benatar (born 1966),[28] and Karim Akerma[29] all argue that procreation is contrary to Immanuel Kant's practical imperative (according to Kant, a man should never be used as a means to an end, but always be an end in himself). They argue that a person can be created for the sake of his parents or other people, but that it is impossible to create someone for his own good; and that therefore, following Kant's recommendation, we should not create new people. Cabrera believes that procreation is an example of total manipulation because the human did not have any opportunity to defend himself and avoid this act.[24] Heiko Puls argues that Kant's considerations regarding parental duties and human procreation in general imply arguments for an ethically justified antinatalism. Kant, however, according to Puls, rejects this position in his teleology for meta-ethical reasons.[30]

Negative utilitarianism

Negative utilitarianism argues that minimizing suffering has greater moral importance than maximizing happiness.

Hermann Vetter (born 1933) agrees with the assumptions of Jan Narveson (born 1936):[31]
  1. There is no moral obligation to produce a child even if we could be sure that it will be very happy throughout his life.
  2. There is a moral obligation not to produce a child if it can be foreseen that it will be unhappy.
However, he disagrees with the conclusion that Narveson draws:
  1. In general – if it can be foreseen neither that the child will be unhappy nor that it will bring disutility upon others – there is no duty to have or not to have a child.
Instead, he presents the decision theoretic matrix:


child will be more or less happy child will be more or less unhappy
produce the child no duty fulfilled or violated duty violated
do not produce the child no duty fulfilled or violated duty fulfilled
Based on this, he concludes that we should not create people:[32][33]
It is seen immediately that the act "do not produce the child" dominates the act "produce the child" because it has equally good consequences as the other act in one case and better consequences in the other. So it is to be preferred to the other act as long as we cannot exclude with certainty the possibility that the child will be more or less unhappy; and we never can. So we have, instead of (3), the far-reaching consequence: (3') In any case, it is morally preferable not to produce a child.
Karim Akerma claims we should refrain from procreation because the good things in life do not compensate for the bad things. First and foremost, the best things do not compensate for the worst things such as, for example, the experience of unspeakable pain, the agonies of the wounded, sick or dying.[34][35]

David Benatar

David Benatar argues that there is a crucial asymmetry between pleasure and pain:
  1. the presence of pain is bad;
  2. the presence of pleasure is good;
  3. the absence of pain is good, even if that good is not enjoyed by anyone;
  4. the absence of pleasure is not bad unless there is somebody for whom this absence is a deprivation.[36][37]
Scenario A (X exists) Scenario B (X never exists)
(1) Presence of pain (Bad) (3) Absence of pain (Good)
(2) Presence of pleasure (Good) (4) Absence of pleasure (Not bad)

Regarding procreation, the argument follows that coming into existence generates both good and bad experiences, pain and pleasure, whereas not coming into existence entails neither pain nor pleasure. The absence of pain is good, the absence of pleasure is not bad. Therefore, the ethical choice is weighed in favor of non-procreation.

Benatar explains the above asymmetry using four other asymmetries that he considers quite plausible:
  1. We have a moral obligation not to create unhappy people, and we have no moral obligation to create happy people. The reason why there is a moral obligation not to create unhappy people is that we believe the presence of pain is bad for those who are hurt, and the absence of pain is good also when there is no someone who is experiencing this good. By contrast, the reason for which there is no moral obligation to create happy people is that although the feeling of pleasure would be good for them, the absence of pleasure when they do not come into existence will not be bad, because there will be no one who will be deprived of this good.
  2. It is strange to mention the interests of a potential child as a reason why we decide to create it, and it is not strange to mention the interests of a potential child as a reason why we decide not to create it. That the child may be happy is not a morally important reason to create it. By contrast, that the child may be unhappy is an important moral reason to not create it. If the absence of pleasure is bad even if someone does not exist to experience its absence, we would have a significant moral reason to create a child, and to create as many children as possible. If, however, the absence of pain wouldn't be good even if someone would not experience this good, we would not have a significant moral reason not to create a child.
  3. Someday we can regret for the sake of the good of a man whose existence was conditional on our decision, that we created him – a man can be unhappy and the presence of his pain would be a bad thing. But we will never feel regret for the sake of the good of a man whose existence was conditional on our decision, that we did not create him – a man will not be deprived of happiness, because he will never exist, and the absence of happiness will not be bad, because there will be no one who will be deprived of this good.
  4. We feel sadness by the fact that somewhere people come into existence and suffer, and we feel no sadness by the fact that somewhere people did not come into existence and in this place there are happy people. When we know that somewhere people came into existence and suffer, we feel compassion. The fact that on some deserted island or planet people did not come into existence and suffer is good. This is because the absence of pain is good even when there is no someone who is experiencing this good. On the other hand, we do not feel sadness by the fact that on some deserted island or planet people did not come into existence and are not happy. This is because the absence of pleasure is bad only when someone exists to be deprived of this good.[38]
According to Benatar, by creating a child, we are responsible not only for this child suffering, but we may be also co-responsible for the suffering of further offspring of this child:
Assuming that each couple has three children, an original pair's cumulative descendants over ten generations amount to 88,572 people. That constitutes a lot of pointless, avoidable suffering. To be sure, full responsibility for it all does not lie with the original couple because each new generation faces the choice of whether to continue that line of descendants. Nevertheless, they bear some responsibility for the generations that ensue. If one does not desist from having children, one can hardly expect one's descendants to do so.[39]
Benatar cites statistics showing where the creation of people, leads. It is estimated that:
  • more than fifteen million people are thought to have died from natural disasters in the last 1,000 years,
  • approximately 20,000 people die every day from hunger,
  • an estimated 840 million people suffer from hunger and malnutrition,
  • between 541 CE and 1912, it is estimated that over 102 million people succumbed to plague,
  • the 1918 influenza epidemic killed 50 million people,
  • 11 million people die every year from infectious diseases,
  • malignant neoplasms take more than a further 7 million lives each year,
  • approximately 3.5 million people die every year in accidents,
  • approximately 56.5 million people died in 2001, that is more than 107 people per minute,
  • before the twentieth century over 133 million people were killed in mass killings,
  • in the first 88 years of the twentieth century 170 million (and possibly as many as 360 million) people were shot, beaten, tortured, knifed, burned, starved, frozen, crushed, or worked to death; buried alive, drowned, hanged, bombed, or killed in any other of the myriad ways governments have inflicted death on unarmed, helpless citizens and foreigners,
  • there were 1.6 million conflict-related deaths in the sixteenth century, 6.1 million in the seventeenth century, 7 million in the eighteenth, 19.4 million in the nineteenth, and 109.7 million in the twentieth,
  • war-related injuries led to 310,000 deaths in 2000,
  • about 40 million children are maltreated each year,
  • more than 100 million currently living women and girls have been subjected to genital cutting,
  • 815,000 people are thought to have committed suicide in 2000[40] (currently, it is estimated that someone commits suicide every 40 seconds, more than 800,000 people per year).[41]
In addition to the philanthropic arguments which "emanate from concern for the humans who will be brought into existence", Benatar also posits that another path to antinatalism is the misanthropic argument,[42] which may be described as follows:
According to this argument humans are a deeply flawed and a destructive species that is responsible for the suffering and deaths of billions of other humans and non-human animals. If that level of destruction were caused by another species we would rapidly recommend that new members of that species not be brought into existence.[43]

Harming other animals

David Benatar,[44][45] Gunter Bleibohm (born 1947),[46] Gerald Harrison and Julia Tanner,[47] are attentive to harm caused to other sentient beings by humans. They would say that billions of non-human animals are abused and slaughtered each year by our species for production of animal products, for experimentation and after the experiments, when they are no longer needed, as a result of the destruction of habitats or other environmental damage and for sadistic pleasure. They tend to agree with animal rights thinkers that the harm we do them is immoral. They consider the human species the most destructive on the planet, arguing that without new humans, there will be no harm caused to other sentient beings by new humans.

Impact on the environment

Volunteers of the Voluntary Human Extinction Movement argue that human activity is the primary cause of environmental degradation, and therefore the refraining from reproduction is "the humanitarian alternative to human disasters".[48][49][50]

Adoption instead of procreation

Herman Vetter,[32] Théophile de Giraud,[51] Tina Rulli[52] and Karim Akerma[53] argue that presently rather than engaging in the morally problematic act of procreation, one could do good by adopting already existing children. De Giraud emphasizes that, across the world, there are millions of existing children who need care.

Realism

Some antinatalists believe that most people do not evaluate reality accurately, which affects the desire to have children.

Peter Wessel Zapffe identifies four repressive mechanisms we use, consciously or not, to restrict our consciousness of life and the world:
  • isolation – an arbitrary dismissal from our consciousness and consciousness of others of all negative thoughts and feelings associated with the unpleasant facts about our existence. In daily life, this manifests as a tacit agreement to remain silent on certain subjects – especially around children, to prevent instilling in them a fear of the world and what awaits them in life, before they will be able to learn other mechanisms.
  • anchoring – the creation and use of personal values to ensure our attachment to reality, such as parents, home, the street, school, God, the church, the State, morality, fate, the law of life, the people, the future, accumulation of material goods or authority, etc. This can be characterized as creating a defensive structure, "a fixation of points within, or construction of walls around, the liquid fray of consciousness", and defending the structure against threats.
  • distraction – shifting focus to new impressions to flee from circumstances and ideas we consider harmful or unpleasant,
  • sublimation – refocusing the tragic parts of life into something creative or valuable, usually through an aesthetic confrontation for the purpose of catharsis. We focus on the imaginary, dramatic, heroic, lyric or comic aspects of life, to allow ourselves and others an escape from their true impact.
According to Zapffe, depressive disorders are often "messages from a deeper, more immediate sense of life, bitter fruits of a geniality of thought".[20] Some studies seem to confirm this, it is said about the phenomenon of depressive realism, and Colin Feltham writes about antinatalism as one of its possible consequences.[54]

David Benatar citing numerous studies, lists three phenomena described by psychologists, which, according to him, are responsible for the fact that our self-assessments are unreliable:
  1. Tendency towards optimism (or Pollyanna principle) – we have a positively distorted picture of our lives in the past, present, and future.
  2. Adaptation (or accommodation, habituation) – we adapt to negative situations and adjust our expectations accordingly.
  3. Comparison – for our self-assessments, more important than how our lives goes is how our lives goes in comparison with lives of others. One of the effects of this is that negative aspects of life that affect everyone are not taken into account when assessing our own well-beings. We are also more likely to compare ourselves with those who are worse off than those who are better off.
Benatar concludes:
The above psychological phenomena are unsurprising from an evolutionary perspective. They militate against suicide and in favour of reproduction. If our lives are quite as bad as I shall still suggest they are, and if people were prone to see this true quality of their lives for what it is, they might be much more inclined to kill themselves, or at least not to produce more such lives. Pessimism, then, tends not to be naturally selected.[55]
Thomas Ligotti (born 1953) draws attention to the similarity between Zapffe's philosophy and terror management theory. Terror management theory argues that humans are equipped with unique cognitive abilities beyond what is necessary for survival, which includes symbolic thinking, extensive self-consciousness, and perception of themselves as temporal beings aware of the finitude of their existence. The desire to live alongside our awareness of the inevitability of death triggers terror in us. Opposition to this fear is among our primary motivations. To escape it, we build defensive structures around ourselves to ensure our symbolic or literal immortality, to feel like a valuable member of a meaningful universe, and to focus on protecting ourselves from immediate external threats.[56]

Abortion

Antinatalism can lead to a particular position on abortion.

David Benatar argues for abortion from a "pro-death" perspective. According to Benatar, a person begins to exist – not as an organism in the biological sense, but as a being in the ethical sense (as the entity with valuable moral interests) – when consciousness arises, when a fetus is sentient, and up until that time, an abortion is moral, whereas continued pregnancy would be immoral. Benatar refers to EEG brain studies and studies on the pain perception of the fetus, which states that fetal consciousness arises no earlier than between twenty-eight and thirty weeks of pregnancy, before which it is incapable of feeling pain.[57] Contrary to that, the latest report from the Royal Academy of Obstetrics and Gynecology in the United Kingdom showed that the fetus gains consciousness no earlier than week twenty-four of the pregnancy.[58] Some assumptions of this report regarding sentience of the fetus after the second trimester were criticized.[59]

Julio Cabrera believes that the moral problem of abortion is significantly different from the moral problem of procreation, because in the case of abortion, we are talking about a human who already exists. He emphasizes that it is difficult to determine whether we kill someone when we have abortion, but believes that in its strictly manipulative aspect abortion is closer to procreation than to abstention from procreation and in his view abortion of healthy fetus is killing a human, and therefore morally unjustifiable. According to Cabrera it is a violation of autonomy and is immoral for the same reason as procreation.[60]

Criticism

Criticism of antinatalism may come from views that see positive value in bringing humans into existence.[61] Results of surveys on subjective life satisfaction, which show a vast surplus of happy people, could suggest that the overall benefit of procreation is greater than the harm and that therefore procreation is morally justified.[62] David Wasserman in his criticism of antinatalism, criticizes, among other things, David Benatar's arguments and the consent argument.[63]

Human fertilization

From Wikipedia, the free encyclopedia
The acrosome reaction for a sea urchin, a similar process. Note that the picture shows several stages of one and the same spermatozoon - only one penetrates the ovum
 
Illustration depicting ovulation and fertilization.
 
The sperm entering the ovum using the acrosome head to break down the zona pellucida.

Human fertilization is the union of a human egg and sperm, usually occurring in the ampulla of the fallopian tube. The result of this union is the production of a zygote cell, or fertilized egg, initiating prenatal development. Scientists discovered the dynamics of human fertilization in the nineteenth century.[1]

The process of fertilization involves a sperm fusing with an ovum. The most common sequence begins with ejaculation during copulation, follows with ovulation, and finishes with fertilization. Various exceptions to this sequence are possible, including artificial insemination, in vitro fertilization, external ejaculation without copulation, or copulation shortly after ovulation.[2][3][4] Upon encountering the secondary oocyte, the acrosome of the sperm produces enzymes which allow it to burrow through the outer jelly coat of the egg. The sperm plasma then fuses with the egg's plasma membrane, the sperm head disconnects from its flagellum and the egg travels down the Fallopian tube to reach the uterus.

In vitro fertilization (IVF) is a process by which egg cells are fertilized by sperm outside the womb, in vitro.

Anatomy

Corona radiata

The sperm binds through the corona radiata, a layer of follicle cells on the outside of the secondary oocyte. Fertilization occurs when the nucleus of both a sperm and an egg fuse to form a diploid cell, known as zygote. The successful fusion of gametes forms a new organism.

Cone of attraction and perivitelline membrane

Where the spermatozoon is about to pierce, the yolk (ooplasm) is drawn out into a conical elevation, termed the cone of attraction or reception cone. Once the spermatozoon has entered, the peripheral portion of the yolk changes into a membrane, the perivitelline membrane, which prevents the passage of additional spermatozoa.[5]

Sperm preparation

At the beginning of the process, the sperm undergoes a series of changes, as freshly ejaculated sperm is unable or poorly able to fertilize.[6] The sperm must undergo capacitation in the female's reproductive tract over several hours, which increases its motility and destabilizes its membrane, preparing it for the acrosome reaction, the enzymatic penetration of the egg's tough membrane, the zona pellucida, which surrounds the oocyte.

Zona pellucida

After binding to the corona radiata the sperm reaches the zona pellucida, which is an extra-cellular matrix of glycoproteins. A special complementary molecule on the surface of the sperm head binds to a ZP3 glycoprotein in the zona pellucida. This binding triggers the acrosome to burst, releasing enzymes that help the sperm get through the zona pellucida.

Some sperm cells consume their acrosome prematurely on the surface of the egg cell, facilitating the penetration by other sperm cells. As a population, sperm cells have on average 50% genome similarity so the premature acrosomal reactions aid fertilization by a member of the same cohort.[7] It may be regarded as a mechanism of kin selection.

Recent studies have shown that the egg is not passive during this process.[8][9]

Cortical reaction

Once the sperm cells find their way past the zona pellucida, the cortical reaction occurs. Cortical granules inside the secondary oocyte fuse with the plasma membrane of the cell, causing enzymes inside these granules to be expelled by exocytosis to the zona pellucida. This in turn causes the glyco-proteins in the zona pellucida to cross-link with each other — i.e. the enzymes cause the ZP2 to hydrolyse into ZP2f — making the whole matrix hard and impermeable to sperm. This prevents fertilization of an egg by more than one sperm. The cortical reaction and acrosome reaction are both essential to ensure that only one sperm will fertilize an egg.[10]

Fusion

Fertilization and implantation in humans.

After the sperm enters the cytoplasm of the oocyte (also called ovocyte), the tail and the outer coating of the sperm disintegrate and the cortical reaction takes place, preventing other sperm from fertilizing the same egg. The oocyte now undergoes its second meiotic division producing the haploid ovum and releasing a polar body. The sperm nucleus then fuses with the ovum, enabling fusion of their genetic material.

Cell membranes

The fusion of cell membranes of the secondary oocyte and sperm takes place.

Transformations

In preparation for the fusion of their genetic material both the oocyte and the sperm undergo transformations as a reaction to the fusion of cell membranes.

The oocyte completes its second meiotic division. This results in a mature ovum. The nucleus of the oocyte is called a pronucleus in this process, to distinguish it from the nuclei that are the result of fertilization.

The sperm's tail and mitochondria degenerate with the formation of the male pronucleus. This is why all mitochondria in humans are of maternal origin. Still, a considerable amount of RNA from the sperm is delivered to the resulting embryo and likely influences embryo development and the phenotype of the offspring.[11]

Replication

The pronuclei migrate toward the center of the oocyte, rapidly replicating their DNA as they do so to prepare the zygote for its first mitotic division.[12]

Mitosis

Usually 23 chromosomes from spermatozoon and 23 chromosomes from egg cell fuse (half of spermatozoons carry X chromosome and the other half Y chromosome[13]). Their membranes dissolve, leaving no barriers between the male and female chromosomes. During this dissolution, a mitotic spindle forms between them. The spindle captures the chromosomes before they disperse in the egg cytoplasm. Upon subsequently undergoing mitosis (which includes pulling of chromatids towards centrioles in anaphase) the cell gathers genetic material from the male and female together. Thus, the first mitosis of the union of sperm and oocyte is the actual fusion of their chromosomes.[12]

Each of the two daughter cells resulting from that mitosis has one replica of each chromatid that was replicated in the previous stage. Thus, they are genetically identical.

Fertilization age

Fertilization is the event most commonly used to mark the zero point in descriptions of prenatal development of the embryo or fetus. The resultant age is known as fertilization age, fertilizational age, embryonic age, fetal age or (intrauterine) developmental (IUD)[14] age.

Gestational age, in contrast, takes the beginning of the last menstrual period (LMP) as the zero point. By convention, gestational age is calculated by adding 14 days to fertilization age and vice versa.[15] In fact, however, fertilization usually occurs within a day of ovulation, which, in turn, occurs on average 14.6 days after the beginning of the preceding menstruation (LMP).[16] There is also considerable variability in this interval, with a 95% prediction interval of the ovulation of 9 to 20 days after menstruation even for an average woman who has a mean LMP-to-ovulation time of 14.6.[17] In a reference group representing all women, the 95% prediction interval of the LMP-to-ovulation is 8.2 to 20.5 days.[16]

The average time to birth has been estimated to be 268 days (38 weeks and two days) from ovulation, with a standard deviation of 10 days or coefficient of variation of 3.7%.[18]

Fertilization age is sometimes used postnatally (after birth) as well to estimate various risk factors. For example, it is a better predictor than postnatal age for risk of intraventricular hemorrhage in premature babies treated with extracorporeal membrane oxygenation.[19]

Diseases

Various disorders can arise from defects in the fertilization process.
  • Polyspermy results from multiple sperm fertilizing an egg.
However, some researchers have found that in rare pairs of fraternal twins, their origin might have been from the fertilization of one egg cell from the mother and eight sperm cells from the father. This possibility has been investigated by computer simulations of the fertilization process.

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