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Would Ectogenesis change the morality of abortion?

Small government advocates believe in leaving individuals alone to solve their problems until the individual is a pregnant woman.

You are incorrect. "Small Government" covers a wide variety of belief systems. Conservatives and Libertarians generally believe that government should leave individuals alone to solve their problems until the solutions they arrive at involve abusing the rights of another. We believe, for example, that the police should be around as a deterrent against rape, or murder, or theft. "Small Government" is not considered a value in itself - it is what it is in service of that is critical. A government that restrains itself to protecting the liberties of its citizenry would certainly be much smaller than the one we have today - but would be equally capable (or more capable, given the excess capacity) to protect the lives of our children.

Early advocates of anti-abortion laws weren't concerned about controlling women or protecting fetuses, they wanted to control the financial rewards of abortion

These are claims that you have made contrary to the available evidence (which I have linked) and without any supporting evidence of your own. You appear to have started from your conclusion about the motivations of those with whom you disagree, and simply continued to repeat it throughout time.

No, they made performing them exclusive to physicians.

They made them illegal, in many cases only for life-of-the-mother. This sharply reduces revenue.

Abortion has been considered child-murder since the beginning of Christendom, and continued to be so up until recently. Respectfully, your telepathy works no better going back in time than it does seeking out unconscious beliefs in those currently alive.
That was not in the past the reason given for criminalizing abortion. Early abortion was not believed to be child murder by most.

A claim that you have made, but which you have not substantiated.
 

:doh

your own source. Chapter 3:

...A generation ago," Dr. Joseph Taber Johnson recalled, the AMA had crusaded against abortion and succeeded in winning new laws against it, but that campaign had failed to convince women of the immorality of abortion. Dr. Johnson encouraged his colleagues at the June 7, 1895, meeting of the Washington, D.C., Obstetrical and Gynecological Society to join a new crusade against abortion. "Abortion is now fully as frequent as it ever was in this country," Johnson reported. Furthermore, he told them, "it is alarmingly on the increase; not only is this believed to be true of the cities, but the remotest country districts seem to be infected also." Worse, women still believed early abortions before quickening to be harmless. The blame for this "dense ignorance," Johnson argued, lay with the medical profession, as did the responsibility for enlightening the populace; "[it is] the moral and Christian duty of our profession to correct" the "popular belief" about the life of the fetus....

The new antiabortion crusade pursued a three-pronged strategy. Medical efforts focused, first, on reeducating American women and the public about the immorality and dangers of abortion. This cultural campaign took place in physicians' offices and patients' homes during individual encounters as well as in public group forums. Second, antiabortion physicians worked internally within medical societies to eliminate abortionists from the medical profession. Third, the antiabortion campaign moved its focus from state legislatures to the local level, where the new laws were enforced....


clearly places the campaigns against Abortion in a moral, rather than an entrepreneurial, light.


It goes on:


...The new medical campaign against abortion aimed to disabuse women of their traditional belief that life did not begin until after quickening. Many women "ignorantly maintained" the belief that abortion prior to quickening was permissible, commented Charles B. Reed, a member of the Chicago Medical Society's abortion committee. Americans needed to be taught, he maintained, that "the fertilized egg contains all the hopes and possibilities of a mature foetus" and that quickening was irrelevant.[11]

Physicians boasted of their success in reversing women's plans to abort. Dr. Mary A. Dixon-Jones of New York told of spending hours talking of the "evil" of abortion to women who sought abortions from her. She sometimes wrote personal letters to dissuade women from having abortions. "Many beautiful little children," she wrote with pride, "are now walking the streets that I have saved." One Chicago physician reported refusing the requests of two "young married women who were both frantic when they found themselves pregnant shortly after marriage. By talking to them kindly and by showing them the terrible results following abortion," he prevented the abortions.[12] These doctors congratulated themselves for restoring the usual gender norms and producing babies.

At a 1904 Kentucky medical meeting, Dr. E. E. Hume told a detailed story that shows how some doctors acted as moral ministers to their patients. His report allows us to listen in on a conversation between a doctor and his patients and to hear what some doctors said to deter abortions. A husband and wife had visited Hume's office, both "anxious to have her relieved." He spoke of "the crime of abortion, and murder." When he discovered they both belonged to the church, he "began to preach to them." Hume recalled his sermon for the assembled doctors: "This is a life, as soon as impregnation occurs. . .. I told them that it would be murder to cause an abortion and asked them how they would like to appear before the great King, and find that child in front of them, and its blood dripping from their fingers. . .. I told them they ought to ask God to forgive the very thought which they had in their hearts." His preaching succeeded. "The woman told me," he recalled, "that she would never try to abort again....


It appears to have been about life.


Margaret Sanger opposed abortion (probably because it was dangerous)

:pinches bridge of nose: While Margaret Sanger held views that would be considered disgusting today, can you cite this? Because Sanger herself considered Abortion an inherently abhorrent practice, lumped it in with infanticide, and hoped that contraceptives would obviate the need for it. She didn't consider abortion to be a problem merely because it was dangerous - but apparently because she thought it was wrong.
 
If you could grow a fetus in an artificial womb, it would no longer require the use of a mother's body. Given the state's interest in "potential life" that was recognized in Roe and Casey, it is hard to imagine fetal personhood may not be judicially reevaluated once this sort of technology extends the viability of fetal life. It is also hard to imagine that cultural attitudes regarding abortion would not change considerably towards recognition of a right to life for fetuses with the addition of the option of mothers to give an unwanted pregnancy to an ectogenesis program versus aborting it.

The history of genetics started with the work of the Augustinian friar Gregor Johann Mendel. His work on pea plants, published in 1866, described what came to be known as Mendelian inheritance. Many theories of heredity proliferated in the centuries before and for several decades after Mendel's work. https://en.wikipedia.org/wiki/History_of_genetics

The term Augustinians, named after Augustine of Hippo (354–430), applies to two separate types of Catholic religious orders and some Anglican religious orders. Within Anglicanism the Rule of St Augustine is followed only by women, who form several different communities of Augustinian nuns in the Anglican Communion. Within Roman Catholicism Augustinians may be members of either one of two separate and distinct types of Order: https://en.wikipedia.org/wiki/Augustinians

200px-GNM_-_Luther_als_Mönch (1).jpg


Martin Luther (1483–1546), in the habit of the Augustinian Order. Luther was an Augustinian friar from 1505 until his excommunication in 1520. Luther would later renounce his religious vows and marry Katharina von Bora in 1525.



VonBora.jpg
Katharina von Bora

Despite this, Katharina is often considered one of the most important participants of the Reformation because of her role in helping to define Protestant family life and setting the tone for clergy marriages.

It is certain that her father sent the five-year-old Katharina to the Benedictine cloister in Brehna in 1504 for education. This is documented in a letter from Laurentius Zoch to Martin Luther, written on October 30, 1531. This letter is the only evidence for Katharina von Bora's time spent within the monastery.[6] At the age of nine she moved to the Cistercian monastery of Marienthron (Mary's Throne) in Nimbschen, near Grimma, where her maternal aunt was already a member of the community.[7] Katharina is well documented at this monastery in a provision list of 1509/10.[8]

After several years of religious life, Katharina became interested in the growing reform movement and grew dissatisfied with her life in the monastery. Conspiring with several other nuns to flee in secrecy, she contacted Luther and begged for his assistance. https://en.wikipedia.org/wiki/Katharina_von_Bora
 
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