Sidney Callahan

Abortion and the Sexual Agenda: A Case for Prolife Feminism

The abortion debate continues. In the latest and perhaps most crucial development, prolife feminists are contesting prochoice feminist claims that abortion rights are prerequisites for women's full development and social equality. The outcome of this debate may be decisive for the culture as a whole. Prolife feminists, like myself, argue on good feminist principles that women can never achieve the fulfillment of feminist goals in a society permissive toward abortion.

These new arguments over abortion take place within liberal political circles. This round of intense intra-feminist conflict has spiraled beyond earlier right-versus-left abortion debates, which focused on "tragic choices," medical judgments, and legal compromises. Feminist theorists of the prochoice position now put forth the demand for unrestricted abortion rights as a moral imperative and insist upon women's right to complete reproductive freedom. They morally justify the present situation and current abortion practices. Thus it is all the more important that prolife feminists articulate their different feminist perspective.

These opposing arguments can best be seen when presented in turn. Perhaps the most highly developed feminist arguments for the morality and legality of abortion can be found in Beverly Wildung Harrison's Our Right to Choose (Beacon Press, 1983) and Rosalind Pollack Petchesky's Abortion and Woman's Choice (Longman, 1984). Obviously it is difficult to do justice to these complex arguments, which draw on diverse strands of philosophy and social theory and are often interwoven in prochoice feminists' own version of a "seamless garment." Yet the fundamental feminist case for the morality of abortion, encompassing the views of Harrison and Petchesky, can be analyzed in terms of four central moral claims: ( I) the moral right to control one's own body; (2) the moral necessity of autonomy and choice in personal responsibility; (3) the moral claim for the contingent value of fetal life; (4) the moral right of women to true social equality.

1. The moral right to control one's own body. Prochoice feminism argues that a woman choosing an abortion is exercising a basic right of bodily integrity granted in our common law tradition. If she does not choose to be physically involved in the demands of a pregnancy and birth, she should not be compelled to be so against her will. Just because it is her body which is involved, a woman should have the right to terminate any pregnancy, which at this point in medical history is tantamount to terminating fetal life. No one can be forced to donate an organ or submit to other invasive physical procedures for however good a cause. Thus no woman should be subjected to "compulsory pregnancy." And it should be noted that in pregnancy much more than a passive biological process is at stake.

From one perspective, the fetus is, as Petchesky says, a "biological parasite" taking resources from the woman's body. During pregnancy, a woman's whole life and energies will be actively involved in the nine-month process. Gestation and childbirth involve physical and psychological risks. After childbirth a woman will either be a mother who must undertake a twenty-year responsibility for child rearing, or face giving up her child for adoption or institutionalization. Since hers is the body, hers the risk, hers the burden, it is only just that she alone should be free to decide on pregnancy or abortion.

This moral claim to abortion, according to the prochoice feminists, is especially valid in an individualistic society in which women cannot count on medical care or social support in pregnancy, childbirth, or child rearing. A moral abortion decision is never made in a social vacuum, but in the real life society which exists here and now.

2. The moral necessity of autonomy and choice in personal responsibility. Beyond the claim for individual bodily integrity, the prochoice feminists claim that to be a full adult morally, a woman must be able to make responsible life commitments. To plan, choose, and exercise personal responsibility, one must have control of reproduction. A woman must be able to make yes-or-no decisions about a specific pregnancy, according to her present situation, resources, prior commitments, and life plan. Only with such reproductive freedom can a woman have the moral autonomy necessary to make mature commitments, in the area of family, work, or education.

Contraception provides a measure of personal control, but contraceptive failure or other chance events can too easily result in involuntary pregnancy. Only free access to abortion can provide the necessary guarantee. The chance biological process of an involuntary pregnancy should not be allowed to override all the other personal commitments and responsibilities a woman has: to others, to family, to work, to education, to her future development, health, or well-being. Without reproductive freedom, women's personal moral agency and human consciousness are subjected to biology and chance.

3. The moral claim for the contingent value of fetal life. Prochoice feminist exponents like Harrison and Petchesky claim that the value of fetal life is contingent upon the woman's free consent and subjective acceptance. The fetus must be invested with maternal valuing in order to become human. This process of "humanization" through personal consciousness and "sociality" can only be bestowed by the woman in whose body and psychosocial system a new life must mature. The meaning and value of fetal life are constructed by the woman; without this personal conferral there only exists a biological, physiological process. Thus fetal interests or fetal rights can never outweigh the woman's prior interest and rights. If a woman does not consent to invest her pregnancy with meaning or value, then the merely biological process can be freely terminated. Prior to her own free choice and conscious investment, a woman cannot be described as a "mother" nor can a "child" be said to exist.

Moreover, in cases of voluntary pregnancy, a woman can withdraw consent if fetal genetic defects or some other problem emerges at any time before birth. Late abortion should thus be granted without legal restrictions. Even the minimal qualifications and limitations on women embedded in Roe v. Wade are unacceptable--repressive remnants of patriarchal unwillingness to give power to women.

4. The moral right of women to full social equality. Women have a moral right to full social equality. They should not be restricted or subordinated because of their sex. But this morally required equality cannot be realized without abortion's certain control of reproduction. Female social equality depends upon being able to compete and participate as freely as males can in the structures of educational and economic life. If a woman cannot control when and how she will be pregnant or rear children, she is at a distinct disadvantage, especially in our male-dominated world.

Psychological equality and well-being is also at stake. Women must enjoy the basic right of a person to the free exercise of heterosexual intercourse and full sexual expression, separated from procreation. No less than males, women should be able to be sexually active without the constantly inhibiting fear of pregnancy. Abortion is necessary for women's sexual fulfillment and the growth of uninhibited feminine self-confidence and ownership of their sexual powers.

But true sexual and reproductive freedom means freedom to procreate as well as to inhibit fertility. Prochoice feminists are also worried that women's freedom to reproduce will be curtailed through the abuse of sterilization and needless hysterectomies. Besides the punitive tendencies of a male-dominated health-care system, especially in response to repeated abortions or welfare pregnancies, there are other economic and social pressures inhibiting reproduction. Genuine reproductive freedom implies that day care, medical care, and financial support would be provided mothers, while fathers would take their full share in the burdens and delights of raising children.

Many prochoice feminists identify feminist ideals with communitarian, ecologically sensitive approaches to reshaping society. Following theorists like Sara Ruddick and Carol Gilligan, they link abortion rights with the growth of "maternal thinking" in our heretofore patriarchal society. Maternal thinking is loosely defined as a responsible commitment to the loving nurture of specific human beings as they actually exist in socially embedded interpersonal contexts. It is a moral perspective very different from the abstract, competitive, isolated, and principled rigidity so characteristic of patriarchy.

How does a prolife feminist respond to these arguments? Prolife feminists grant the good intentions of their prochoice counterparts but protest that the prochoice position is flawed, morally inadequate, and inconsistent with feminism's basic demands for justice. Prolife feminists champion a more encompassing moral ideal. They recognize the claims of fetal life and offer a different perspective on what is good for women. The feminist vision is expanded and refocused.

1. From the moral right to control one's own body to a more inclusive ideal of justice. The moral right to control one's own body does apply to cases of organ transplants, mastectomies, contraception, and sterilization; but it is not a conceptualization adequate for abortion. The abortion dilemma is caused by the fact that 266 days following a conception in one body, another body will emerge. One's own body no longer exists as a single unit but is engendering another organism's life. This dynamic passage from conception to birth is genetically ordered and universally found in the human species. Pregnancy is not like the growth of cancer or infestation by a biological parasite; it is the way every human being enters the world. Strained philosophical analogies fail to apply: having a baby is not like rescuing a drowning person, being hooked up to a famous violinist's artificial life-support system, donating organs for transplant-- or anything else.

As embryology and fetology advance, it becomes clear that human development is a continuum. Just as astronomers are studying the first three minutes in the genesis of the universe, so the first moments, days, and weeks at the beginning of human life are the subject of increasing scientific attention. While neonatology pushes the definition of viability ever earlier, ultrasound and fetology expand the concept of the patient in utero. Within such a continuous growth process, it is hard to defend logically any demarcation point after conception as the point at which an immature form of human life is so different from the day before or the day after, that it can be morally or legally discounted as a nonperson. Even the moment of birth can hardly differentiate a nine-month fetus from a newborn. It is not surprising that those who countenance late abortions are logically led to endorse selective infanticide.

The same legal tradition which in our society guarantees the right to control one's own body firmly recognizes the wrongfulness of harming other bodies, however immature, dependent, different looking, or powerless. The handicapped, the retarded, and newborns are legally protected from deliberate harm. Prolife feminists reject the suppositions that would except the unborn from this protection.

After all, debates similar to those about the fetus were once conducted about feminine personhood. Just as women, or blacks, were considered too different, too underdeveloped, too "biological," to have souls or to possess legal rights, so the fetus is now seen as "merely" biological life, subsidiary to a person. A woman was once viewed as incorporated into the "one flesh" of her husband's person; she too was a form of bodily property. In all patriarchal unjust systems, lesser orders of human life are granted rights only when wanted, chosen, or invested with value by the powerful.

Fortunately, in the course of civilization there has been a gradual realization that justice demands the powerless and dependent be protected against the uses of power wielded unilaterally. No human can be treated as a means to an end without consent. The fetus is an immature, dependent form of human life which only needs time and protection to develop. Surely, immaturity and dependence are not crimes.

In an effort to think about the essential requirements of a just society, philosophers like John Rawls recommend imagining yourself in an "original position," in which your position in the society to be created is hidden by a "veil of ignorance." You will have to weigh the possibility that any inequalities inherent in that society's practices may rebound upon you in the worst, as well as in the best, conceivable way. This thought experiment helps ensure justice for all.

Beverly Harrison argues that in such an envisioning of society everyone would institute abortion rights in order to guarantee that if one turned out to be a woman one would have reproductive freedom. But surely in the original position and behind the "veil of ignorance," you would have to contemplate the possibility of being the particular fetus to be aborted. Since everyone has passed through the fetal stage of development, it is false to refuse to imagine oneself in this state when thinking about a potential world in which justice would govern. Would it be just that an embryonic life--in half the cases, of course, a female life--be sacrificed to the right of a woman's control over her own body? A woman may be pregnant without consent and experience a great many penalties, but a fetus killed without consent pays the ultimate penalty.

It does not matter (The Silent Scream notwithstanding) whether the fetus being killed is fully conscious or feels pain. We do not sanction killing the innocent if it can be done painlessly or without the victim's awareness. Consciousness becomes important to the abortion debate because it is used as a criterion for the "personhood" so often seen as the prerequisite for legal protection. Yet certain philosophers set the standard of personhood so high that half the human race could not meet the criteria during most of their waking hours (let alone their sleeping ones). Sentience, self-consciousness, rational decision-making, social participation. infant, or child under two, could qualify. Either our idea of person must be expanded or another criterion, such as human life itself, be employed to protect the weak in a just society. Prolife feminists who defend the fetus empathetically identify with an immature state of growth passed through by themselves, their children, and everyone now alive.

It also seems a travesty of just procedures that a pregnant woman now, in effect, acts as sole judge of her own case, under the most stressful conditions. Yes, one can acknowledge that the pregnant woman will be subject to the potential burdens arising from a pregnancy, but it has never been thought right to have an interested party, especially the more powerful party, decide his or her own case when there may be a conflict of interest. If one considers the matter as a case of a powerful versus a powerless, silenced claimant, the prochoice feminist argument can rightly be inverted: since hers is the body, hers the risk, and hers the greater burden, then how in fairness can a woman be the sole judge of the fetal right to life?

Human ambivalence, a bias toward self-interest, and emotional stress have always been recognized as endangering judgment. Freud declared that love and hate are so entwined that if instant thoughts could kill, we would all be dead in the bosom of our families. In the case of a woman's involuntary pregnancy, a complex, long-term solution requiring effort and energy has to compete with the immediate solution offered by a morning's visit to an abortion clinic. On the simple, perceptual plane, with imagination and thinking curtailed, the speed, ease, and privacy of abortion, combined with the small size of the embryo, tend to make early abortions seem less morally serious--even though speed, size, technical ease, and the private nature of an act have no moral standing.

As the most recent immigrants from nonpersonhood, feminists have traditionally fought for justice for themselves and the world. Women rally to feminism as a new and better way to live. Rejecting male aggression and destruction, feminists seek alternative, peaceful, ecologically sensitive means to resolve conflicts while respecting human potentiality. It is a chilling inconsistency to see prochoice feminists demanding continued access to assembly-line, technological methods of fetal killing--the vacuum aspirator, prostaglandins, and dilation and evacuation. It is a betrayal of feminism, which has built the struggle for justice on the bedrock of women's empathy. After all, "maternal thinking" receives its name from a mother's unconditional acceptance and nurture of dependent, immature life. It is difficult to develop concern for women, children, the poor and the dispossessed-- and to care about peace--and at the same time ignore fetal life.

2. From the necessity of autonomy and choice in personal responsibility to an expanded sense of responsibility. A distorted idea of morality overemphasizes individual autonomy and active choice. Morality has often been viewed too exclusively as a matter of human agency and decisive action. In moral behavior persons must explicitly choose and aggressively exert their wills to intervene in the natural and social environments. The human will dominates the body, overcomes the given, breaks out of the material limits of nature. Thus if one does not choose to be pregnant or cannot rear a child, who must be given up for adoption, then better to abort the pregnancy. Willing, planning, choosing one's moral commitments through the contracting of one's individual resources becomes the premier model of moral responsibility.

But morality also consists of the good and worthy acceptance of the unexpected events that life presents. Responsiveness and response-ability to things unchosen are also instances of the highest human moral capacity. Morality is not confined to contracted agreements of isolated individuals. Yes, one is obligated by explicit contracts freely initiated, but human beings are also obligated by implicit compacts and involuntary relationships in which persons simply find themselves. To be embedded in a family, a neighborhood, a social system, brings moral obligations which were never entered into with informed consent.

Parent-child relationships are one instance of implicit moral obligations arising by virtue of our being part of the interdependent human community. A woman, involuntarily pregnant, has a moral obligation to the now-existing dependent fetus whether she explicitly consented to its existence or not. No prolife feminist would dispute the forceful observations of prochoice feminists about the extreme difficulties that bearing an unwanted child in our society can entail. But the stronger force of the fetal claim presses a woman to accept these burdens; the fetus possesses rights arising from its extreme need and the interdependency and unity of humankind. The woman's moral obligation arises both from her status as a human being embedded in the interdependent human community and her unique lifegiving female reproductive power. To follow the prochoice feminist ideology of insistent individualistic autonomy and control is to betray a fundamental basis of the moral life.

3. From the moral claim of the contingent value of fetal life to the moral claim for the intrinsic value of human life. The feminist prochoice position which claims that the value of the fetus is contingent upon the pregnant woman's bestowal--or willed, conscious "construction"--of humanhood is seriously flawed. The inadequacies of this position flow from the erroneous premises (I) that human value and rights can be granted by individual will; (2) that the individual woman's consciousness can exist and operate in an a priori isolated fashion; and (3) that "mere" biological, genetic human life has little meaning. Prolife feminism takes a very different stance toward life and nature.

Human life from the beginning to the end of development has intrinsic value, which does not depend on meeting the selective criteria or tests set up by powerful others. A fundamental humanist assumption is at stake here. Either we are going to value embodied human life and humanity as a good thing, or take some variant of the nihilist position that assumes human life is just one more random occurrence in the universe such that each instance of human life must explicitly be justified to prove itself worthy to continue. When faced with a new life, or an involuntary pregnancy, there is a world of difference in whether one first asks, "Why continue?" or "Why not?" Where is the burden of proof going to rest? The concept of "compulsory pregnancy" is as distorted as labeling life "compulsory aging."

In a sound moral tradition, human rights arise from human needs, and it is the very nature of a right, or valid claim upon another, that it cannot be denied, conditionally delayed, or rescinded by more powerful others at their behest. It seems fallacious to hold that in the case of the fetus it is the pregnant woman alone who gives or removes its right to life and human status solely through her subjective conscious investment or "humanization." Surely no pregnant woman (or any other individual member of the species) has created her own human nature by an individually willed act of consciousness, nor for that matter been able to guarantee her own human rights. An individual woman and the unique individual embryonic life within her can only exist because of their participation in the genetic inheritance of the human species as a whole. Biological life should never be discounted. Membership in the species, or collective human family, is the basis for human solidarity, equality, and natural human rights.

4. The moral right of women to full social equality from a prolife feminist perspective. Prolife feminists and prochoice feminists are totally agreed on the moral right of women to the full social equality so far denied them. The disagreement between them concerns the definition of the desired goal and the best means to get there. Permissive abortion laws do not bring women reproductive freedom, social equality, sexual fulfillment, or full personal development.

Pragmatic failures of a prochoice feminist position combined with a lack of moral vision are, in fact, causing disaffection among young women. Middle-aged prochoice feminists blamed the "big chill" on the general conservative backlash. But they should look rather to their own elitist acceptance of male models of sex and to the sad picture they present of women's lives. Pitting women against their own offspring is not only morally offensive, it is psychologically and politically destructive. Women will never climb to equality and social empowerment over mounds of dead fetuses, numbering now in the millions. As long as most women choose to bear children, they stand to gain from the same constellation of attitudes and institutions that will also protect the fetus in the woman's womb--and they stand to lose from the cultural assumptions that support permissive abortion. Despite temporary conflicts of interest, feminine and fetal liberation are ultimately one and the same cause.

Women's rights and liberation are pragmatically linked to fetal rights because to obtain true equality, women need (I) more social support and changes in the structure of society, and (2) increased self-confidence, self-expectations, and self-esteem. Society in general, and men in particular, have to provide women more support in rearing the next generation, or our devastating feminization of poverty will continue. But if a woman claims the right to decide by herself whether the fetus becomes a child or not, what does this do to paternal and communal responsibility? Why should men share responsibility for child support or child rearing if they cannot share in what is asserted to be the woman's sole decision? Furthermore, if explicit intentions and consciously accepted contracts are necessary for moral obligations, why should men be held responsible for what they do not voluntarily choose to happen? By prochoice reasoning, a man who does not want to have a child, or whose contraceptive fails, can be exempted from the responsibilities of fatherhood and child support. Traditionally, many men have been laggards in assuming parental responsibility and support for their children; ironically, ready abortion, often advocated as a response to male dereliction, legitimizes male irresponsibility and paves the way for even more male detachment and lack of commitment.

For that matter, why should the state provide a system of day care or child support, or require workplaces to accommodate women's maternity and the needs of child rearing? Permissive abortion, granted in the name of women's privacy and reproductive freedom, ratifies the view that pregnancies and children are a woman's private individual responsibility. More and more frequently, we hear some version of this old rationalization: if she refuses to get rid of it, it's her problem. A child becomes a product of the individual woman's freely chosen investment, a form of private property resulting from her own cost-benefit calculation. The larger community is relieved of moral responsibility.

With legal abortion freely available, a clear cultural message is given: conception and pregnancy are no longer serious moral matters. With abortion as an acceptable alternative, contraception is not as responsibly used; women take risks, often at the urging of male sexual partners. Repeat abortions increase, with all their psychological and medical repercussions. With more abortion there is more abortion. Behavior shapes thought as well as the other way round. One tends to justify morally what one has done; what becomes commonplace and institutionalized seems harmless. Habituation is a powerful psychological force. Psychologically it is also true that whatever is avoided becomes more threatening; in phobias it is the retreat from anxiety-producing events which reinforces future avoidance. Women begin to see themselves as too weak to cope with involuntary pregnancies. Finally, through the potency of social pressure and the force of inertia, it becomes more and more difficult, in fact almost unthinkable, not to use abortion to solve problem pregnancies. Abortion becomes no longer a choice but a "necessity."

But "necessity," beyond the organic failure and death of the body, is a dynamic social construction open to interpretation. The thrust of present feminist prochoice arguments can only increase the justifiable indications for "necessary" abortion; every unwanted fetal handicap becomes more and more unacceptable. Repeatedly assured that in the name of reproductive freedom, women have a right to specify which pregnancies and which children they will accept, women justify sex selection, and abort unwanted females. Female infanticide, after all, is probably as old a custom as the human species possesses. Indeed, all kinds of selection of the fit and the favored for the good of the family and the tribe have always existed. Selective extinction is no new program.

There are far better goals for feminists to pursue. Prolife feminists seek to expand and deepen the more communitarian, maternal elements of feminism-- and move society from its male-dominated course. First and foremost, women have to insist upon a different, woman-centered approach to sex and reproduction. While Margaret Mead stressed the "womb envy" of males in other societies, it has been more or less repressed in our own. In our male-dominated world, what men don't do, doesn't count. Pregnancy, childbirth, and nursing have been characterized as passive, debilitating, animal-like. The disease model of pregnancy and birth has been entrenched. This female disease or impairment, with its attendant "female troubles," naturally handicaps women in the "real" world of hunting, war, and the corporate fast track. Many prochoice feminists, deliberately childless, adopt the male perspective when they cite the "basic injustice that women have to bear the babies," instead of seeing the injustice in the fact that men cannot. Women's biologically unique capacity and privilege has been denied, despised, and suppressed under male domination; unfortunately, many women have fallen for the phallic fallacy.

Childbirth often appears in prochoice literature as a painful, traumatic, life-threatening experience. Yet giving birth is accurately seen as an arduous but normal exercise of life-giving power, a violent and ecstatic peak experience, which men can never know. Ironically, some prochoice men and women think and talk of pregnancy and childbirth with the same repugnance that ancient ascetics displayed toward orgasms and sexual intercourse. The similarity may not be accidental. The obstetrician Niles Newton, herself a mother, has written of the extended threefold sexuality of women, who can experience orgasm, birth, and nursing as passionate pleasure-giving experiences. All of these are involuntary processes of the female body. Only orgasm, which males share, has been glorified as an involuntary function that is nature's great gift; the involuntary feminine processes of childbirth and nursing have been seen as bondage to biology.

Fully accepting our bodies as ourselves, what should women want? I think women will only flourish when there is a feminization of sexuality, very different from the current cultural trend toward masculinizing female sexuality. Women can never have the self-confidence and self-esteem they need to achieve feminist goals in society until a more holistic, feminine model of sexuality becomes the dominant cultural ethos. To say this affirms the view that men and women differ in the domain of sexual functioning, although they are more alike than different in other personality characteristics and competencies. For those of us committed to achieving sexual equality in the culture, it may be hard to accept the fact that sexual differences make it imperative to talk of distinct male and female models of sexuality. But if one wants to change sexual roles, one has to recognize preexisting conditions. A great deal of evidence is accumulating which points to biological pressures for different male and female sexual functioning.

Males always and everywhere have been more physically aggressive and more likely to fuse sexuality with aggression and dominance. Females may be more variable in their sexuality, but since Masters and Johnson, we know that women have a greater capacity than men for repeated orgasm and a more tenuous path to arousal and orgasmic release. Most obviously, women also have a far greater sociobiological investment in the act of human reproduction. On the whole, women as compared to men possess a sexuality which is more complex, more intense, more extended in time, involving higher investment, risks, and psychosocial involvement.

Considering the differences in sexual functioning, it is not surprising that men and women in the same culture have often constructed different sexual ideals. In Western culture, since the nineteenth century at least, most women have espoused a version of sexual functioning in which sex acts are embedded within deep emotional bonds and secure long-term commitments. Within these committed "pair bonds" males assume parental obligations. In the idealized Victorian version of the Christian sexual ethic, culturally endorsed and maintained by women, the double standard was not countenanced. Men and women did not need to marry to be whole persons, but if they did engage in sexual functioning, they were to be equally chaste, faithful, responsible, loving, and parentally concerned. Many of the most influential women in the nineteenth-century women's movement preached and lived this sexual ethic, often by the side of exemplary feminist men. While the ideal has never been universally obtained, a culturally dominant demand for monogamy, self-control, and emotionally bonded and committed sex works well for women in every stage of their sexual life cycles. When love, chastity, fidelity, and commitment for better or worse are the ascendant cultural prerequisites for sexual functioning, young girls and women expect protection from rape and seduction, adult women justifiably demand male support in child rearing, and older women are more protected from abandonment as their biological attractions wane.

Of course, these feminine sexual ideals always coexisted in competition with another view. A more male-oriented model of erotic or amative sexuality endorses sexual permissiveness without long-term commitment or reproductive focus. Erotic sexuality emphasizes pleasure, play, passion, individual self-expression, and romantic games of courtship and conquest. It is assumed that a variety of partners and sexual experiences are necessary to stimulate romantic passion. This erotic model of the sexual life has often worked satisfactorily for men, both heterosexual and gay, and for certain cultural elites. But for the average woman, it is quite destructive. Women can only play the erotic game successfully when, like the Cosmopolitan woman," they are young, physically attractive, economically powerful, and fulfilled enough in a career to be willing to sacrifice family life. Abortion is also required. As our society increasingly endorses this male-oriented, permissive view of sexuality, it is all too ready to give women abortion on demand. Abortion helps a woman's body be more like a man's. It has been observed that Roe v. Waderemoved the last defense women possessed against male sexual demands.

Unfortunately, the modern feminist movement made a mistaken move at a critical juncture. Rightly rebelling against patriarchy, unequal education, restricted work opportunities, and women's downtrodden political status, feminists also rejected the nineteenth-century feminine sexual ethic. Amative, erotic, permissive sexuality (along with abortion rights) became symbolically identified with other struggles for social equality in education, work, and politics. This feminist mistake also turned off many potential recruits among women who could not deny the positive dimensions of their own traditional feminine roles, nor their allegiance to the older feminine sexual ethic of love and fidelity.

An ironic situation then arose in which many prochoice feminists preach their own double standard. In the world of work and career, women are urged to grow up, to display mature self-discipline and self-control; they are told to persevere in long-term commitments, to cope with unexpected obstacles by learning to tough out the inevitable sufferings and setbacks entailed in life and work. But this mature ethic of commitment and self-discipline, recommended as the only way to progress in the world of work and personal achievement, is discounted in the domain of sexuality.

In prochoice feminism, a permissive, erotic view of sexuality is assumed to be the only option. Sexual intercourse with a variety of partners is seen as "inevitable" from a young age and as a positive growth experience to be managed by access to contraception and abortion. Unfortunately, the pervasive cultural conviction that adolescents, or their elders, cannot exercise sexual self-control undermines the responsible use of contraception. When a pregnancy occurs, the first abortion is viewed in some prochoice circles as a rite de passage. Responsibly choosing an abortion supposedly ensures that a young woman will take charge of her own life, make her own decisions, and carefully practice contraception. But the social dynamics of a permissive, erotic model of sexuality, coupled with permissive laws, work toward repeat abortions. Instead of being empowered by their abortion choices, young women having abortions are confronting the debilitating reality of not bringing a baby into the world; not being able to count on a committed male partner; not accounting oneself strong enough, or the master of enough resources, to avoid killing the fetus. Young women are hardly going to develop the self-esteem, self-discipline, and self-confidence necessary to confront a male-dominated society through abortion.

The male-oriented sexual orientation has been harmful to women and children. It has helped bring us epidemics of venereal disease, infertility, pornography, sexual abuse, adolescent pregnancy, divorce, displaced older women, and abortion. Will these signals of something amiss stimulate prochoice feminists to rethink what kind of sex ideal really serves women's best interests? While the erotic model cannot encompass commitment, the committed model can--happily-- encompass and encourage romance, passion, and playfulness. In fact, within the security of long-term commitments, women may be more likely to experience sexual pleasure and fulfillment.

The prolife feminist position is not a return to the old feminine mystique. That espousal of "the eternal feminine" erred by viewing sexuality as so sacred that it cannot be humanly shaped at all. Woman's whole nature was supposed to be opposite to man's, necessitating complementary and radically different social roles. Followed to its logical conclusion, such a view presumes that reproductive and sexual experience is necessary for human fulfillment. But as the early feminists insisted, no woman has to marry or engage in sexual intercourse to be fulfilled, nor does a woman have to give birth and raise children to be complete, nor must she stay home and function as an earth mother. But female sexuality does need to be deeply respected as a unique potential and trust. Since most contraceptives and sterilization procedures really do involve only the woman's body rather than destroying new life, they can be an acceptable and responsible moral option.

With sterilization available to accelerate the inevitable natural ending of fertility and childbearing, a woman confronts only a limited number of years in which she exercises her reproductive trust and may have to respond to an unplanned pregnancy. Responsible use of contraception can lower the probabilities even more. Yet abortion is not decreasing. The reason is the current permissive attitude embodied in the law, not the "hard cases" which constitute 3 percent of today's abortions. Since attitudes, the law, and behavior interact, prolife feminists conclude that unless there is an enforced limitation of abortion, which currently confirms the sexual and social status quo, alternatives will never be developed. For women to get what they need in order to combine childbearing, education, and careers, society has to recognize that female bodies come with wombs. Women and their reproductive power, and the children women have, must be supported in new ways. Another and different round of feminist consciousness raising is needed in which all of women's potential is accorded respect. This time, instead of humbly buying entrée by conforming to male lifestyles, women will demand that society accommodate itself to them.

New feminist efforts to rethink the meaning of sexuality, femininity, and reproduction are all the more vital as new techniques for artificial reproduction, surrogate motherhood, and the like present a whole new set of dilemmas. In the long run, the very long run, the abortion debate may be merely the opening round in a series of far-reaching struggles over the role of human sexuality and the ethics of reproduction. Significant changes in the culture, both positive and negative in outcome, may begin as local storms of controversy. We may be at one of those vaguely realized thresholds when we had best come to full attention. What kind of people are we going to be? Prolife feminists pursue a vision for their sisters, daughters, and grand-daughters. Will their great-grand-daughters be grateful?