Thesis (MPhil)--University of Stellenbosch, 2000. / ENGLISH ABSTRACT: Moral theories often view the problem of abortion as oppositional: either fiercely "pro-life" or adamantly "pro-choice". A closer view at their respective arguments suggests that extreme polar views are hardly tenable. The principle of the sanctity of life has its limits, and the liberal view on abortion leading to the logical conclusion that even infanticide is permissible is counterintuitive and at loggerheads with common morality. Softer views on both polar positions are more appealing and more acceptable. The soft "pro-life" stance has serious limitations for it appeals to the doctrine of double effect or to a secular but similar position, the doctrine of self-defence, which would allow abortion only in cases of rape or incest. The soft "pro-choice" position appeals to the concept of sentience: only the abortion of a presentient embryo/fetus is permissible. The difficulty, however, is that we know little about the sentience of the unborn and its occurrence during intra-uterine development. Both extreme and softer views are basically oppositional (either/or). The postmodern mind aims at deconstructing oppositions in order to highlight the ideologies underscoring the advocacy of either view. In a poststructural perspective that takes into account the complexity of life, it becomes possible to understand and to accept the view that a "pro-choice" stance is far from being "pro-death". This is the position which is argued for in the present essay. / AFRIKAANSE OPSOMMING: Die probleem van aborsie word dikwels deur morele teorieë beskou as een van oposisies: "pro-lewe" aan die een kant of "pro-keuse" aan die ander. Wanneer die onderskeie argumente van naderby beskou word, word dit duidelik dat hierdie uiters polêre sieninge skaars geregverdig is. Die beginsel van die heiligheid en onskendbaarheid van lewe het sy beperkinge, en die liberale standpunt oor aborsie, wat onvermydelik en op 'n logiese wyse lei na die konklusie dat selfs kindermoord geregverdig kan word, is kontra-intuitief en gaan die algemene moraliteit teen. Standpunte wat 'n minder radikale blik op beide die polêre posisies het is beide meer aantreklik en meer aanvaarbaar. Die sagte "pro-lewe" uitgangspunt het belangrike beperkinge, omdat dit sigself beroep op die doktrine van dubble-effek, of op 'n sekulêre, maar soortgelyke posisie, die doktrine van selfverdediging, wat aborsie sou wou toelaat in die geval van verkragting of bloedskande. Die sagte "pro-keuse" posisie beroep sigself op die konsep van waarnemingsvermoë: slegs die aborsie van die embrio/fetus wat nog nie oor waarnemingsvermoë beskik nie is toelaatbaar. Hierdie standpunt word egter bemoeilik deur die feit dat ons nie oor veel kennis beskik aangaande die waarnemingsvermoë van die ongebore, of van die voorkoms van waarnemingsvermoë gedurende intra-uterinêre ontwikkeling nie. Beide die uiterste en die sagter uitgangspunte is uiteinelik oposisioneel. Postmoderne denke stel hom ten doe Iom oposisies te dekonstrueer, ten einde lig te werp op die idoelogieë wat die aanhang van enige posisie onderskraag. In 'n poststukturele perspektief wat die kompleksiteit van lewe in ag neem, word dit moontlik om die siening dat 'n "prokeuse" uitgangspunt ver verwyderd is daarvan om "pro-die dood" te wees, te aanvaar. Dit is die posisie waarvoor daar in hierdie opstel geargumenteer word.

M.A. / This dissertation evaluates the concept of a third alternative surrounding abortion which focuses on making abortion rare by addressing contemporary arguments. This third alternative recognises abortion as morally problematic but contends that it should be both legal and rare. Its aim is to address the overly narrow focus of the usual debate on either just the foetus or just the maternal body. In doing this it evaluates some of the current contemporary arguments surrounding abortion to show how these arguments are simply not enough. This includes questioning the social and political dimensions of the dilemma of abortion, and in particular, questions about the conditions that should be in place that will help make abortion rare. This should show how the current debate has created a clear division which has done very little to help women who are considering an abortion. Therefore the argument of making abortion rare should be supported by both Pro-Life and Pro-Choice arguments because if abortion became rare, it would mean that not only would there be fewer abortions, which is exactly what Pro-Life is arguing for, but it would also mean that women would be given more options, which is what Pro-Choice is arguing for.

Thesis. 1980. Ph.D.--Massachusetts Institute of Technology. Dept. of Linguistics and Philosophy. / MICROFICHE COPY AVAILABLE IN ARCHIVES AND HUMANITIES. / Bibliography: leaves 339-341. / Ph.D.

This thesis is about potentiality theory and the right to life. It is an attempt to distil the potentiality position into its strongest incarnation in order to see what it has to offer. In Chapter I various attempts to discredit potentiality theory are examined. Particular emphasis is placed on Michael Tooley's defense of abortion and infanticide and his critique of potentiality theory. It is concluded that a well articulated potentiality position need not lead to any obvious absurdity, and can resist the charge of philosophical arbitrariness. Thus, the potentiality position is a legitimate contender in the right to life dispute. In Chapter II, we ask the question whether the potential to become a person is sufficient for the right to life, or is actual personhood necessary? Various attempted resolutions are considered and rejected. It is concluded that the issue is still quite debateable but that some support for the potentiality position can be found in a Rawls-type validation procedure. / Arts, Faculty of / Philosophy, Department of / Graduate

On t.p.: Werkstuk vir die graad van Magister in Lettere en Wysbegeerte (Voorligtingsielkunde) / Thesis (MA)--Stellenbosch University, 2003. / ENGLISH ABSTRACT: Adolescence is viewed as the transitional stage between childhood and adulthood. Development during this stage centres on identity, sexuality, cognition and morality. Abortion during adolescence demands a careful decision-making process. Research has shown that the adolescent's reaction to abortion is determined by the decision-making process that was adopted. This paper provides a literature review of developmental issues and the capacity of adolescents to make decisions about reproduction and motherhood. The conclusion is reached that age is not the determinant of the emotional state following abortion, but rather the nature of the decision-making process that was followed. / AFRIKAANSE OPSOMMING: Adolessensie word beskou as die oorgangsfase tussen die kinderjare en volwassenheid. Ontwikkeling tydens hierdie fase sentreer rondom identiteit, seksualiteit, kognisie en moraliteit. Aborsie tydens adolessensie vereis 'n indringende besluitnemingsproses. Navorsing het bewys dat die adolessent se reaksie op aborsie deur die besluitnemingsproses bëinvloed word. Hierdie werkstuk verskaf 'n literatuuroorsig van ontwikkelingsaspekte en die kapasiteit van adolessente om besluite oor voortplanting en moederskap te neem. Die gevolgtrekking word gemaak dat die emosionele toestand na 'n aborsie nie bepaal word deur ouderdom nie, maar wel deur die aard van die besluitnemingsproses wat gevolg is

Thesis (PhD)--University of Stellenbosch, 2002. / ENGLISH ABSTRACT: Moral theories on abortion are often regarded as mutually exclusive. On the one hand, pro-life advocates maintain that abortion is always morally wrong, for life is sacred from its very beginning. On the other hand, the extreme liberal view advocated by the absolute pro-ehoieers claims that the unborn is not a person and has no moral standing. On this view there is no conflict of rights; women have the right to dispose of their body as they wish. Therefore, killing a non-person is always permissible. In between the two extreme views, some moral philosophers argue that a 'pre-sentient' embryo or fetus cannot be harmed because it lacks the ability to feel pain or pleasure, for it is 'sentience' that endows a living entity (human and non-human) with moral considerability. Therefore, abortion of a pre-sentient embryo or fetus is permissible. Neurophilosophy rests a philosophical conclusion on neurological premises. In other words, to be tenable sentientism - the claim that sentience endows an entity with moral standing - needs robust neurobiological evidence. The question is, then: What is the basic neuroanatomical and neurophysiological apparatus required to be sentient? The answer to that question requires a fair understanding of the evolution, anatomy and function of the brain. The exploration thereof shows quite convincingly that the advocates of sentientism do not provide convincing arguments to root their theory in neurobiological facts. Their claims rest rather on emotions and on behaviours that look like a reaction to pain. The other shortcoming of sentientism is that it fails to distinguish pain from suffering, and that as a utilitarian moral theory it considers only the alleged pain of the aborted sentient fetus and disregards the pregnant woman's pain and suffering. And, finally, sentientism leaves out of our moral consideration living and non-living entities that deserve moral respect. The main thrust of the dissertation is that the argument of sentience as its advocates present it has no neurophilosophical grounds. Therefore, the argument from sentience is not a convincing argument in favour or against abortion. / AFRIKAANSE OPSOMMING: Morele teorieë wat handeloor aborsie word dikwels as wedersyds uitsluitend beskou. "Pro-life" kampvegters hou oor die algemeen vol dat aborsie onder alle omstandighede moreel veroordeelbaar is, omdat die lewe van meet af heilig is. Daarteenoor hou die ekstreem-liberale oogpunt, wat deur "Pro-choice" voorstaanders ingeneem word, vol dat die ongeborene nie 'n persson is nie, en as sulks geen morele status het nie. Volgens hierdie standpunt is daar geen konflik van regte hier ter sprake nie; vroue het uitsluitelike beskikkingsreg oor hulle eie liggame. Dus is dit toelaatbaar om onder hierdie omstandighede 'n "nie-persoon" om die lewe te bring. Tussen hierdie twee ekstreme standpunte argumenteer party morele filosowe dat die voorbewuste embrio of fetus nie skade berokken kan word nie, omdat dit nie oor die vermoë beskik om pyn of plesier te voel nie. Dit is juis bewussyn en die vermoë om waar te neem wat morele status aan 'n entiteit (hetsy menslik of nie-menslik) verleen. Dus is dit toelaatbaar om 'n voorbewustw embrio of fetus te aborteer. Neurofilosofie basseer filosofiese gevolgtrekkinge op neurolgiese beginsels. Met andere woorde, so 'n standpunt sal eis dat 'n argument oor bewustheid op betroubare neurologiese feite gebasseer word, om sodoende met sekerheid morele status, al dan nie, aan de fetus of embrio toe te ken. Die vraag is dan: Wat is die basiese neuroanatomiese en neurofiologiese apparatuur waaroor 'n entiteit moet beskik om as bewus beskou te word? Die antwoord op hierdie vraag vereis dan ook 'n redelik grondige kennis van die evolusie, anatomie en funksie van die brein. Wanneer die vraagstuk van naderby beskou word, word dit duidelik dat voorstaanders van die bewustheids-argument oor die algemeen nie hulle standpunte op oortuigende, neurologiese feite berus nie. Hulle beweringe rus dan eerder op emosie en op waargenome optredes wat voorkom asof dit 'n reaksie op pyn is. Nog 'n tekortkoming van die bewustheids-argument is dat dit nie 'n onderskeid tref tussen die konsep van pyn en die van leiding nie, en dat dit as 'n utilitaristiese morele teorie slegs die beweerde pyn van die ge-aborteerde fetus in ag neem en nie die leiding van die swanger vrouw nie. Ten slotte neem die bewustheids-argument ook nie morele status van lewende en nie-lewende entiete, wat geregtig is op morele respek, in ag nie. Die hoof uitgangspunt van hierdie dissertasie is dan dat die bewustheids-argument, soos wat dit tans deur voorstanders daarvan voorgehou word, nie neurofilosfies begrond kan word nie. Dus is die argument vanuit 'n bewustheids-standpunt nie 'n oortuigende argument hetsy vir of teen aborsie nie.

Abstract not available

This study focuses on the lived experience of four women who have undergone induced abortions. The women are white, Afrikaans speaking and from a middle to upper class background. Their ages range from 38 to 45 years. It was expected that these women would reflect and articulate their experiences in their own ways. This study was therefore of a qualitative nature. More specifically, the methodology used was a phenomenological exploration of the lived experience of each woman. The primary aim of this study was, therefore, to understand the experiences of women who have undergone induced abortions, using a qualitative form of enquiry. The acknowledgement of abortion as a potentially ambivalent experience allows one to consider the abortion process as complex, and that different women in different contexts will have both unique and common reactions to abortion. This study utilized theories of motherhood, gender and reproduction to explore the various contexts. The themes of guilt, isolation and anger that emerged were experienced by all the women, but each one not only experienced them differently but also contextualized them differently. Some general suggestions for future research are offered: exploring the different ways in which women deal with this situation could be helpful in working with those who might present with psychological symptoms. This would be particularly helpful to the role which psychologists could play in dealing with women who have undergone an abortion. The importance of support and acceptance is highlighted in this study. With the change in legislation regarding abortion, it would be helpful to consider the attitudes of the health professionals who may encounter women having abortions. In addition it is important to consider post-abortion counselling. Post abortion feelings could be normalized by explaining to women that reactions are not uni-dimensional and that positive and negative reactions are to be expected. As stated, some women do experience negative symptoms post-abortion and more research is needed to examine in depth the experience of these women. Longitudinal studies and narrative research could be beneficial in this regard. / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2009.

This study entitled "Hinduism and Abortion: A Traditional View" outlines what the Hindu Smriti and Shruti texts have to contribute in the abortion debate. It is important to consider what an ancient tradition, Hinduism, has to contribute with regard to a modern controversy. The study undertakes a cursory look at bioethics and then proceeds to examine the Hindu world view and the Hindu view of the unborn. The important Hindu teachings with regard to dharma, kama, the ashrama dharma system, the samskaras and karma and reincarnation are considered in some detail. The unborn is considered not only in terms of its embryological development but also in terms of its social and spiritual significance. This study concludes that Hinduism is opposed to abortion except in certain very specific circumstances, for example, severe congenital abnormalities in the foetus, where the continued pregnancy is life-threatening for the mother, rape and incest. The traditional Hindu standpoint is pro-life and the Hindu scriptures provide a comprehensive and multi-faceted argument against abortion. The foetus is considered sacrosanct from the moment of conception. The view arrived at in this study is that the foetus is a person with rights, and abortion is a violation of those rights. Abortion is considered to be murder. An important and salient contribution from a Hindu perspective is the fact that the foetus is a bio-psycho-socio-cosmological and spiritual being and as such the abortion debate transcends individual ethics thus raising important social and cosmological concerns. Hinduism has much to contribute to the abortion debate and many of the Hindu teachings cited in the study are relevant for today. Celibacy, the Hindu view that the sexual act ought to be seen as a deeply spiritual act, the emphasis on the Ashrama Dharma system and ahimsa are important principles that need to be emphasized to face the challenges of the increasing demand for abortions. / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.

The conceptualization of this study is conceived out of the new abortion Act No.92 of 1996. Under this new Act a woman can procure abortion on demand within the first 12 weeks of pregnancy. The thrust of this thesis is based on the hypothesis that a woman's decision to seek abortion is a highly individual decision which neither the church nor one's culture can succeed imposing any control measures against. This essentially means that moral-ethical considerations engendered by one's religio-cultural orientation are in fact inconsequential for individual decision making and implementation. The secondary hypothesis is that while the above may be true, it does not necessarily exonerate the individual from her religio-cultural conditioning and thus creating a dissonance between the woman and her significant others. These may be one's family, church or any close associations . It is in this respect that the study examines three trajectories which, it is claimed, are constitutive of the Africa in contemporary communities. These are: the African traditional culture, the Christian heritage and the culture of human rights as practised within a democratic society. The study looks at the ramifications of what happens when these three perspectives interact, with a particular focus on abortion under the new abortion Act. A recovery of certain elements of African resources is argued for which, it is suggested, can hold in creative tension and healthy balance women's desire to exercise their reproductive rights while not compromising both their religious leanings and cultural roots. In this regard concepts of ubuntu, impilo, ubomi-mpilo and African spirituality are carefully examined and delineated with the eventual purpose of finding accommodative framework within the three trajectories numerated above. This thesis is by no means exhaustive . It is an exploratory study intended to open up a serious discuss!on, specifically on issues of human sexuality on which both the African culture and the Christian faith have been silent. But that silence, as the thesis goes on to show, has not been without its casualties, especially for African women. It is this dangerous silence which the study challenges and seeks to break. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1998.