Posted: April 20th, 2022

Abortion has been a really hot topic among researchers in the bioethics

Abortion

Research Paper
Student name
School

I. Introduction (one paragraph)
Abortion has been a really hot topic among researchers in the bioethics community. There has been abundant research on the topic dating back to the 18th century. The paper discusses these issues, focusing on the ethical considerations that affect women’s choices to undergo an abortion. It focuses on exploring the ethical and legal issues and the extension of the abortion period on their decimos to go through with the abortion.
III. Background of the Problem
According to the World Health Organization (WHO), almost one out of two abortions was unsafe between 2010 and 2014, and one-third was carried out in dangerous or very risky conditions for the lives of the women 1. A woman dies every nine minutes from unsafe abortion worldwide 2. In this context, conservatives – political leaders and religious representatives in the first place – continue to deploy strategies worldwide to restrict and violate women’s sexual and reproductive health and rights (SRHR). Evidenced by the recent news in Texas, where voluntary termination of pregnancy (IVG) is prohibited at six weeks, most women are unaware that they are pregnant at that time, or even across the Atlantic, in Poland, where the ruling Law and Justice party has made the abortion ban a priority.
As International Abortion Rights Day approaches on September 28, the attacks and threats to control women’s bodies have never been vivid. This note attempts to provide an overview of the legislation in force worldwide and the multiple consequences of the health crisis on women’s access to contraception and the right to abortion. Finally, she invites us to see in the French Presidency of the Council of the European Union the opportunity to put women’s rights on the European and international political agenda. The ethical issues come with these and cause a big problem that leads to difficulties in women’s lives. Much research has been done on the topic, but there is a gap in the research on combining these topics in this particular area.
IV. Problem Statement
The legal, ethical, and religious bonds of abortion can affect the lives of the females making these decisions. The specific research will focus on the factors that individually affected the lives of women who were going to have or had abortions with the focus on the extension of the abortion period, the ethical issues they had to face, and the choices they made based on these issues.
V. Purpose Statement
The qualitative action research study aims to evaluate the factors that affect the choice to go through or not go through with the abortion, focusing on the legal and ethical issues and the extension of the abortion period. The target population is young or old females who have gone through abortion or ever thought of going through and didn’t do it. The research location is a local maternity clinic where the average patient admission is around 300. It will affect social change to provide awareness about the factors affecting the women in the community. The research findings can shed light on the impact of the ethical and legal considerations of abortion on the lives of the affected females.
VI. Research and Interview questions
a. Primary research question
● What is the effect of ethics and legal issues in going through with abortion?
● What is the role of extension of the abortion period on women’s choices going through with it?
b. Interview questions
● Did you ever have or thought of aborting?
● What were the issues you faced during this decision?
● Were your family supportive, or did they raise ethical questions?
● Was the abortion extension period or abortion period suitable for your choice?
● Did abortion affect your life positively, or were you the social or legal stigma victims?
VII. Conceptual Framework
To base the ethical decision, I refer to the concept of responsibility developed by the German philosopher Hans Jonas. According to him, our actions can no longer be situated only about the present – or the past – but about their consequences on the future: “Act so that the effects of your action are compatible with the permanence of an authentically human life on earth.” This is the place of personal – or collective – conscience, moral experience, and therefore personal responsibility and that of the human community. Women are subject to the control of their fertility. The theory is relevant to the research as it shows the moral actions of society on the abortion choices of women.
The reality of women facing an unplanned or desired pregnancy is that of SUBJECTS about controlling their fertility. Thanks to the development of means of contraception and the arrival of the pill were exemplary; women now have the possibility of having children whenever they want, with a partner. They are in new conditions to exercise their responsibility for the transmission of life. They have a power that they did not have before. In addition, thanks to the women’s movement, they have rights; they are no longer considered minors. Thanks to constant and vigorous struggles, they obtained access to abortion in a medical setting.
IX. Significance of the research
The research is significant because this type of research has not been conducted in this area before. It will be important to the region’s people interested in this topic and the scientific community. The research can serve to develop inquisitive ideas and papers focusing on the specific community. It is significant because the ethical question remains crucial concerning the beginnings of human life, whether in the case of voluntary termination of pregnancy, artificial procreation, or medical interventions on the embryo or the fetus, following the advancement of technologies. And suppose the question of respect for human life remains fundamental. In that case, it can only take on meaning and be applicable in our complex human realities if we consider the context in which this ethical question arises.1. The first contextual element is that our “new powers” over life are general. The questions multiply simultaneously as our knowledge, and our practices develop. The problems concerning the environment bear witness today to the need to be responsible in our actions and interventions.
X. Assumptions, Delimitations, Limitations
It is assumed that all the participants in the study are honest and provide the correct answers as per their understanding. It is also assumed that the participants’ understanding of the topic, research purpose, and questions are very clear. The research is assumed to be true as the aim of the research is clear. The research is bounded by time and resources. The number of participants also bounds it. The presumed weaknesses of the research are limited time, access to data, and others.
XI. Literature review
This portion presents a review of the literature. The primary database used for the search was PubMed and Google Scholar. The keywords used were abortion, ethics, abortion period, and factors. The Boolean search commands used were AND & OR. A total of 22-25 resources were used for this review. It covers the paper’s main themes: ethical issues regarding abortion, factors affecting these issues, extension period on the abortion timeline, and related ethical concerns.
The ethical question about abortion arises in the global context of our “new powers” over life due to scientific and technological development and the “will of women” concerning their motherhood in the wake of women’s struggles to obtain respect for their rights. The ethics of abortion cannot be centered solely, and therefore abstractly, on the fetus: it is a pregnant woman. Therefore, it is up to her to decide whether or not to terminate her pregnancy.
Every year, abortion puts an end to a fifth of French pregnancies and a third of European pregnancies, with 4.5 million abortions compared to 8.5 million births in the Europe of the 47 member states of the Council of Europe. ‘Europe.
Social issue
The social disapproval that still largely characterizes recourse to abortion is expressed in many ways: it ranges from a refusal of the right to abortion or the lack of visibility of this issue on the international agenda (for example, no mention is made of it in the Sustainable Development Goals), to opposition of conservative American administrations to the financing of these programs ( the global gag rule) (Singh and Karim, 2017; Starrs, 2017), to the reluctance of women to talk about their abortions. It is also reflected in sanctions and the imprisonment of women in certain countries, in discriminatory treatment in health centers both for the management of abortions and for the treatment of complications, or even in the difficulty of finding personnel qualified health professionals providing this type of service.
“The social condemnation of abortion is linked to the conception of the role of women in society: those for whom women are above all mothers perceive the renunciation of motherhood as deviant behavior. Because gender relations remain unequal in many countries of the world and because the vision of women remains strongly attached to motherhood, the practice of abortion is often stigmatized, although to varying degrees depending on the society” (WHO, 2011).
Legal
Generally placed under the seal of “personal factors” that it is inappropriate to reveal, the relationships maintained by the researcher in the field often appear essential to the very constitution of the object of investigation, according to Nicolas Renahy and Pierre-Emmanuel Sorignet (2006: 23). However, according to these authors, to recognize that he maintains intense affective or friendly relations, that is to say, that he belongs to a certain extent also to another universe, is to make the researcher run the risk of being delegitimized by their peers or being accused of lacking objectivity. However, highlighting these distancing concerns means taking the risk of not being accepted by the respondents (or a false acceptance), concealing certain information, skewing the analysis, and consequently undermining it.
Extension of abortion period
For the latter, life begins at conception or sometimes at fertilization. The fetus is considered a human being and not a being in the making. This position does not correspond to the concept of fetal viability, the ability to lead an independent life outside the mother’s body. The WHO considers that a fetus is viable after at least 22 weeks of gestation or when it has reached a weight of 500 grams (WHO, 1977), limits discussed in some countries to integrate developments related to technological progress in medicine (see on this subject Pignotti, 2009). Specialists in bioethics point out that the neurological development of the embryo does not occur until the 12th week of gestation.
Another research highlighted that “in democratic countries, the guarantee of this right is often more theoretical than effective. Abortion is more often undergone than chosen by the woman and the couple. Many factors can lead, or even compel, a woman to have an abortion. First of all, there are social and cultural circumstances that favor unwanted pregnancies and recourse to abortion. There are also material constraints linked in particular to employment or housing” (Greasley, 2017).
Isn’t this a signal to consider for human life interventions, particularly in its beginning and development? The second element specifically concerns the voluntary termination of pregnancy; it is about the inescapable fact of women’s will in the transmission of human life. Following the women’s movement during the 20th century, the evolution of women’s awareness of their living conditions, in particular their maternity, and their social and political struggles to be recognized as full persons, the ethical question of abortion can no longer be centered solely, in the abstract, on the fetus: it is a pregnant woman. How can we want respect for a human life that begins without including respect for that on which the birth of a human being concretely depends? The ethical question of abortion.
According to the philosopher Hans Jonas, an ethic of responsibility should underpin all our decisions. Following science-technology development, it proposes new ethics by developing new dimensions of responsibility. Our actions can no longer be situated only about the present but about their consequences on the future. Our author also takes up Kantʼs moral imperative: “Act in such a way that you can also want your maxim to become a universal law” (The Principle of Responsibility, Cerf, 1990, p.30) and reformulates it as follows: “Act to so that the effects of your action are compatible with the permanence of an authentically human life on earth.” Moreover, the object of technology is no longer only nature but the human being itself. We see it in the ability to prolong life, control behavior, and in genetic manipulation.
Thus, there is a need for a new ethic. We already have experience of responsibility, that is, of having to answer for our actions. Rather, it is about past acts. And it is more a legal responsibility: an obligation coming from outside (like a law) imposed on me. But it is not yet a moral experience. This comes from the value implied in such action and solicits my free choice. It is the human being; it is the other; it is human life. An example? Driving; I have to respect the speed required by law, but even more, caution is required to protect the lives of others and mine, which may be endangered. Respect for human life corresponds to its value: even if precarious like all life, human life is inhabited by its “end,” its purpose of becoming, of fulfilling itself. This is the subject of my ethical question of abortion responsibility, and we can then speak of personal conscience.
It must accompany the health policy and be applied to the concrete circumstances of the regulatory development and the practice of abortion. When it comes to access to abortion, and free and free access, according to a social health care policy, as in Quebec, we ask The ethical question of abortion finds before an organization that uses medical practices, in hospitals or clinics, on the engagement of doctors or medical personnel. And, of course, we are talking about costs, budgets, and public finances. Recent debates (2006, judgment of the Superior Court, and Law 34, 2009) have confronted us with these problems. We are talking about a two-tier system that exists… Private or public abortion clinics lack funds (Clinic in Sherbrooke, Dr. Jacot). But without a political decision. Where is the political responsibility? Ensuring adequate services to all women who come to request an abortion is the government’s responsibility. Certainly, womenʼs groups must remain on the lookout to protect what has been acquired when the mobilization of women is not easy and when conservative or fundamentalist movements always seem ready. (Guénette, Carrier) Just as democracy is never acquired, neither are womenʼs rights. Our responsibility as women would still be in the fight.
On the other hand, others wonder: Are there too many abortions? The figures are not easy to follow to have an accurate view of reality. (Multiple surveys) But it seems, according to the studies, that among young people, especially teenagers, there is a problem with contraception. There is education work to be done, no doubt… It requires funds to improve services. How do we educate these young people on responsibility? to take charge of their sexual life and fertility? to the proper use of family planning methods? and in the case of an abortion decision to do so as soon as possible
In Burkina Faso, induced abortion is subject to legal restriction and social reprobation. This situation makes it a sensitive subject both for the actors present and the researcher who has taken this practice as its object. Investigating sensitive terrain, especially illicit and secret objects, requires the researcher to adopt postures whose keys are not always offered. One of the postures is the rapprochement with its object and the creation of links based on trust. This posture makes it possible to make the object visible, wash it of its tension, and promote speech around it. However, it undermines the concern for neutrality often dear to the investigative relationship. This article reports on the researcher’s experiences of discomfort and risk-taking in a situation of investigation on induced abortion in Burkina Faso. The survey is structured around 18 months spent with women who have had abortion experiences and seek an abortion. The desire of women seeking an abortion to involve the researcher in their process (help them find an abortionist, give an opinion on the decision to abort, on the type of method offered by others, etc.) and the confrontation with the distress surrounding this request are forms of involvement that arise today for the researcher in his field. These solicitations have intense moral, ethical, and legal implications for the researcher.
Indeed, the recourse to abortion is considered in certain societies as revealing sexuality that deviates from the norms in force, for example, sexuality outside marriage. It reveals the difficulties of preventing pregnancies; women are often considered responsible for this failure or the absence of contraception. It allows the refusal of maternity for women. Therefore, the issue of abortion is deeply linked to that gender roles and gender inequalities. Abortion is a complex subject that has given rise to intense debates in which various actors intervene who defend divergent and sometimes very radical positions. They no longer have to risk their lives by choosing a clandestine abortion. But one could say that they have to live a more demanding moral experience.
The field of abortion in Burkina Faso is a place of confrontation of various convictions where the actors navigate between the unspoken pretenses, censorship, and suspicion. Investigating in these conditions entails several constraints linked to the investigative relationship that the ethnographer builds with his “surveyed” (Bouillon, Fresia, Tallio, 2005). In short, how to investigate what can be considered a pain for some and deviance for others? How to search for an object known to all but invisible? How to investigate a practice that is the object, as Luc Boltanski (2004) says, of “social bad faith”? Investigating in these conditions entails several constraints linked to the investigative relationship that the ethnographer builds with his “surveyed” (Bouillon, Fresia, Tallio, 2005). In short, how to investigate what can be considered a pain for some and deviance for others? How to search for an object known to all but invisible? How to investigate a practice that is the object, as Luc Boltanski (2004) says, of “social bad faith”? Investigating in these conditions entails several constraints linked to the investigative relationship that the ethnographer builds with his “surveyed” (Bouillon, Fresia, Tallio, 2005). In short, how to investigate what can be considered a pain for some and deviance for others? How to search for an object known to all but invisible? How to investigate a practice that is the object, as Luc Boltanski (2004) says, of “social bad faith”?
XII. Data Collection
The data was collected from the interviews with 29 female participants and one doctor for the consultation and views on the matter. Interviews are conducted with all the participants upon their time of ease and after taking their consent. It was arranged via a phone call and allowed a proper understanding of the questions after the participants answered. Interviews are a great way to collect qualitative data as they directly connect with the participants; they are cheap and less time-consuming.
XIII. Data Analysis
Most of the participants who have been through abortion or thought of abortion at one time in their lives agreed that women are subject to the control of their fertility. Thanks to the development of means of contraception, they now have the possibility of having children or not. It is no longer destiny. In the case of unwanted pregnancy, they can have access to medical abortion. In this case, they have to live a demanding moral experience, namely, to decide to interrupt a human life that is beginning, with which they are in a unique relationship: this beginning human life is in their body. The human fetus cannot develop without a mother who nourishes it with her blood. Therefore, it is up to her to exercise her responsibility in this event, which is “nothing,” which has a certain gravity, which requires reflection and, whatever the decision, courage.
According to the physician, it is yet in the United Kingdom or the Netherlands that you can abort up to 24 weeks. What prevailed in their reasoning is different. Parents can always ask for the possibility of termination of pregnancy. And beyond this date, nothing will be done. In France, this is not how it is organized. Voluntary termination of pregnancy is done on early terms, and the medical termination of pregnancy continues until the child is not born. Because in France, the fetus does not have a legal existence, which gives immense comfort to the team medical procedures in fetal malformation situations with extremely serious fetal abnormalities.
Alongside this legal restriction, induced abortion is the subject of strong social and religious reprobation. It resembles a crime, moral deviance that is socially and religiously condemned. According to a survey conducted in 2010 by the Center for Democratic Governance on Burkinabe people and their values, abortion is the third practice deemed inadmissible after homosexuality and prostitution. Abortion is, therefore, an illegal practice (except those authorized by law) and covert, little said but known to all, and the strong reprobation induces stigmatization vis-à-vis the women found guilty of this practice. . This situation contributes to making it a sensitive subject both for the actors involved (women, their relatives, health workers, decision-makers), only for the researcher who has taken this practice as his object. The field of abortion in Burkina Faso is a place of confrontation of various convictions where the actors navigate between the unspoken pretenses, censorship, and suspicion. Investigating in these conditions entails several constraints linked to the investigative relationship that the ethnographer builds with his “surveyed” (Bouillon, Fresia, Tallio, 2005).
In short, how to investigate what can be considered a pain for some and deviance for others? How to search for an object known to all but invisible? How to investigate a practice that is the object, as Luc Boltanski (2004) says, of “social bad faith”? The field of abortion in Burkina Faso is a place of confrontation of various convictions where the actors navigate between the unspoken pretenses, censorship, and suspicion. Investigating in these conditions entails several constraints linked to the investigative relationship that the ethnographer builds with his “surveyed” (Bouillon, Fresia, Tallio, 2005). In short, how to investigate what can be considered a pain for some and deviance for others? How to search for an object known to all but invisible? How to investigate a practice that is the object, as Luc Boltanski (2004) says, of “social bad faith”?
It is also the object of our responsibility as a “human community”.2. On the subject of abortion, is this a reflection that makes sense? In current debates on bioethics, the question of the “status of the fetus” is central, and there is a danger of postponing this discussion to the reality of voluntary termination of pregnancy. Even if we cannot forget the importance of the status of the human fetus, I consider that womenʼs access to abortion is based on another reality, that of a pregnant woman who, for various reasons, wants to terminate her pregnancy. Dealing only with the status of the fetus when it comes to abortion, as pro-life movements generally do, seems completely abstract to me.
This does not exclude giving herself all the information she needs to decide with which she will be in deep agreement. Is it reasonable to speak of a situation of conflicts of rights, since a finality of accomplishment also inhabits the fetus’s life, but in the future mode since biological development is not completed? If, until now, the child’s rights have been defined only from birth, this does not mean that the human fetus has no value, but before its birth, it depends on its mother, who nourishes it and supports its development. It is up to her to respond, to exercise her responsibility, according to her abilities, in this event which is “nothing,” which has a certain gravity, which requires reflection and courage. And the majority of women who present themselves for an abortion live it this way. But in the complex situation of abortion, the responsibility does not belong only to the pregnant woman. It is a shared responsibility. Ethics cannot remain theoretical or individual.
XIV. Discussion and conclusion
Abortion is a practice that is often the object of social or moral disapproval. Even in countries where it has been legalized for a long time, “the use of abortion still appears to be a practice raising many ethical, philosophical and scientific questions. The legitimacy of having recourse to it still seems problematic.” Indeed, the recourse to abortion is considered in certain societies as revealing sexuality that deviates from the norms in force, for example, sexuality outside marriage. It reveals the difficulties of preventing pregnancies; women are often considered responsible for this failure or the absence of contraception. It allows the refusal of maternity for women. Therefore, the issue of abortion is deeply linked to that gender roles and gender inequalities. Abortion is a complex subject that has given rise to intense debates in which various actors intervene who defend divergent and sometimes very radical positions. They no longer have to risk their lives by choosing a clandestine abortion. But one could say that they have to live a more demanding moral experience. They have to answer, in their conscience, for how they exercise their power about this The ethical question of abortion beginning human life, with which they are in a unique relationship. This beginning of human life is in their body. There is no analogous situation. The pregnant woman is a human being on the way to accomplishment. And his desire not to have a child at such a time in his life may be confronted with a failure of contraception. She alone can then assess her decision to continue with a pregnancy or not. This is a subject that affects the public and private domains. In discussions about abortion, women’s desires, needs, and living conditions are not always considered. Women who discuss the abortion or go through the process themselves often become the victim of pitiful sympathies and the stigmas that follow the word of abortion around the world. The research was significant as it allowed the participants to be open and share their experiences. It also allowed the interview of a great doctor to come to the top because it is important to know the professionals’ views. The current research can become the basis for future research studies as it will allow the basics of the impact of the issues and the role of the issues on women’s lives.

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XVI. Appendices (interview raw data)
Does the extension of abortion pose an ethical problem?
Dr. WS “No, this extension does not pose an ethical problem. The reality of the problem is purely technical. Is that if France could guarantee all women who wish to have an abortion have rapid access to this access, the debate on the extension of the abortion period would no longer be a debate. There would be no more.”
How long does it take to be able to have an abortion?
Dr. WS “The average delay in France is 11 days for access to abortion, but there are very tense regions which can be urban areas or rural areas wherein reality, this delay is rather three or four weeks because the professionals in charge of executing voluntary terminations of pregnancy are quickly completely overwhelmed with work and the deadlines are getting longer. Indeed, the women who live in these regions, for once, have a very high risk of being out of time.”
Why are 12 weeks sometimes too short?
Dr. WS “We find ourselves very, very quickly, beyond the deadline, since a woman can only realize that she is pregnant because her period is late, we are already at three weeks pregnant, by the time she decides on whether to keep her pregnancy or not, we can give her two or three weeks of delay. You are already six or seven weeks pregnant. If we add you on that three or four weeks of delay, you are very, very quickly at the limit. And I took the example of a woman who realizes the day after the day when her period is late that she is pregnant. Beware of the One who takes ten days to return. She is immediately out of time.”
What can be done to reduce this delay?
Dr. WS “What would seem to us an extremely interesting proposal is that the request, the voluntary termination of pregnancy formulated by a woman should be managed as a semi-emergency, within five working days, whatever arrives, she goes to a health professional who can be a general practitioner, a gynecologist or a midwife, all three trained in these issues, to be welcomed and directed to the care center depending on medical or surgical treatment. And at this time, we will see this number of women who are out of time very drastically decrease.”
3,000 to 5,000 late-delayed women abort abroad each year?
Dr. WS. This number has not been checked at all. This is the figure that was established in the year 2000. Already a first extension of the two weeks had been organized by law, and the objective of this law was that this figure decrease by 80%. We know that the work has not been done at the legislative level; that is to say, we have not kept statistics to find out how many women find themselves out of time. And in any case, if we are to believe today, the request led in particular by Family Planning is that obviously, this figure is still. We are twenty years after the first time we pushed back the deadline, and we realize that pushing back the deadline did not meet the needs since we would find ourselves twenty years later with the same number of women who find themselves out of time.
What is the difference between an abortion at 12 or 14 weeks?
Dr. WS So, as a gynecologist, as a feminist, as a pro-abortionist, and living in a country where the health fabric, the health organization allows it, I say: ‘Let’s put all our energy so that all the women who request an abortion are taken care of very quickly. So that we don’t find ourselves in this situation later, which puts us in unsustainable imbroglios.”
What are the consequences for gynecologists?
Dr. WS all the more to extend the time limit for women. And so, we know that this law, although it is based on an idea that is perfectly intellectually admissible, will be counterproductive.

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