Abstract
Abortion is largely accepted even for reasons that do not have anything to do with the fetus' health. By showing that (1) both fetuses and newborns do not have the same moral status as actual persons, (2) the fact that both are potential persons is morally irrelevant and (3) adoption is not always in the best interest of actual people, the authors argue that what we call ‘after-birth abortion’ (killing a newborn) should be permissible in all the cases where abortion is, including cases where the newborn is not disabled.
But... fetuses and newborns are "persons." See here.
How could anyone think like this? For some history, see atheist Peter Singer's famous and chilling "Taking Life: Humans." Here's some Singer:
"The fact that a being is a human being, in the sense of a member of the species Homo sapiens, is not relevant to the wrongness of killing it; it is, rather, characteristics like rationality, autonomy, and self-consciousness that make a difference. Infants lack these characteristics. Killing them, therefore, cannot be equated with killing normal human beings, or any other self-conscious beings. This conclusion is not limited to infants who, because of irreversible intellectual disabilities, will never be rational, self-conscious beings. We saw in our discussion of abortion that the potential of a fetus to become a rational, self-conscious being cannot count against killing it at a stage when it lacks these characteristics - not, that is, unless we are also prepared to count the value of rational self-conscious life as a reason against contraception and celibacy. No infant - disabled or not - has as strong a claim to life as beings capable of seeing themselves as distinct entities, existing over time."
The authors of the Medical Ethics article, Alberto Giubilini and Francesca Minerva, are atheists and utilitarians. Utilitarianism is "a philosophical outlook that denies that anything has intrinsic moral worth and views morality in terms of maximising overall ‘happiness’, where such happiness is measured in terms such as that of increasing pleasure, decreasing pain or ensuring satisfaction of individuals’ preferences. It is a theory that is often logical in some abstract way, but it is rarely rational within the framework of actually lived human lives." (From here.)
The last quote was from Kenan Malik's response to Giubilini and Minerva. Malik goes on to say:
"A cell created by a fusion of egg and sperm is (if we ignore the possibility of cloning) a necessary condition of being a human being. It is not a sufficient condition. A human being is created in the long journey from being a single invisible cell to becoming a self-conscious moral agent. That change does not happen at any one instant, but slowly and over time, so that, almost imperceptibly, a qualitatively different being is created. But while this is a process, and there is no point at which a ‘non-human’ becomes a ‘human’, or a ‘non-person’ becomes a ‘person’, there are moral boundaries that mark qualitative shifts. Birth is one of those boundaries."
False, I think. See again Francis Beckwith on the illogic of this position. The conceptus is both a necessary and sufficient condition for being a full-fledged human being.