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There is no strong argument in favour of a clinical abortion. However there is one strong reason - that of the extremely rare case (as a percentage of all abortions, estimated to be around 35 million in 2019, worldwide Number of Abortions in US & Worldwide) of a situation in which the mother’s life, as well as that of the child is at risk, for example an ectopic pregnancy. However, I doubt that any woman would “choose” to have an ectopic pregnancy in the first place.All of the other cases, some of which are quoted in other answers to this question are based on incorrect medical science or perverted political correctness.It’s my body - no it isn’t. Absolutely no biology supports this ridiculous claim.It will cause me irreparable harm - no it won’t, don’t be such a snowflake! What’s the real reason? You had sex and got caught out, now you are embarrassed. It WILL cause irreparable harm to your child, though.It’s a group of cells - so are the people who use this statement of the obvious as a reason.It’s a parasite - Rubbish! Look up the definition of a parasite: a child is not a parasite (though my daughter does leach on my wallet). In fact there is no suitable biological term for the relationship between a mother and her unborn child other than pregnancy or mother/child. Symbiotic comes close, but even that doesn’t fit properly since these terms refer to a relationship between different species and not between closely related members of the same species.It’s not human - What have you been having sex with, then?It’s not a person - “personhood” is a term invented by the pro choice people to make it sound like a legitimate reason. But it’s an invented term with a fake definition - a “person” is just another term for “human being”.It can’t live outside the mother, it’s not viable…a) It is viable inside the mother, outside is a hostile environment. What if you were placed in a hostile environment and left to die? Would you not want someone to do something about rescuing you - or preferably not putting you in that environment in the first place?b) Late term abortions are performed on viable unborn children (not everywhere outlaws the practice and even where it is outlawed, it can and does happen). Often the child is alive and cries but is left alone until it dies. This is the same action as “exposing” a baby as performed in ancient cultures by leaving a “weak” child to die or be taken by wild animals. Has society not evolved beyond this yet?c) The same reasons can be applied to children after they have been born - why do we stop at birth? Give me a good reason why we don’t allow the killing of children and toddlers for the same reasons that we do allow the killing of the unborn. Surely we should be consistent in our reasoning?d) Why apply these rules to unborn children - why not any unwanted pariah of society, like people who ask and answer questions on Quora?“It doesn’t have permission to be in my womb so it infringes my rights” (paraphrased see below) - Actually the baby was given permission when you had sex because that what sex does - it puts babies in a woman’s uterus) and yes, this was actually quoted to me as a reason…It prevents illegal abortions - Great! let’s legalise mugging to protect muggers, or paedophilia to protect paedophiles and make illegal drugs legal to protect drug dealers - just think how many lives could be saved there…Most women who have abortions feel no remorse - Seriously??? Prisons are full of murderers, rapists, paedophiles, terrorists etc. who show no remorse. Are they justified because of this or are they classed as psychopaths? Should we release them and make their crimes legal? It would certainly ease the pressure on prisons and save a lot of taxpayer money.I was told my child would have a serious abnormality - Some defects are caused by having the test, but the clinics don’t mention this. Also the tests are not always correct - there are many cases where perfectly normal children are born after a diagnosis of, say, spina bifida or Down’s syndrome or cystic fibrosis. Other times the symptoms are slight and - hey - who’s perfect? Anyway - so what? I recall from my student days a girl with Spina Bifida who could barely walk or hold a pen getting a first class honours. I know of those with Downs syndrome who may be short on intellectual ability but are overflowing with love and trust and loyalty and honesty. Think what you are destroying - the opportunity to love the person who will love and trust you more than anyone else ever could or ever will again. It’s a strange world we live in when we allow people to claim that killing these children is a good thing. It’s hard work and it’s emotional- but that’s what makes it worthwhile.Every child a wanted child - They are, believe me, there are more people wanting to adopt a baby than there are babies to be adopted and that’s a simple fact.…Well that covers a few and I’m running out of time. Thanks for reading this far.One last thing - there is only one principle that is worth fighting a war over - the right to be free. You can’t be free if you can be killed simply for existing - that is not freedom, but the right to life for ALL people regardless of creed, race, disability, sexual orientation etc. AND AGE is freedom - Life is the essential pre-requisite to express yourself. Those who claim these rights for themselves but deny the right to life (and hence self expression) to another human being / person on the grounds of age is a hypocrite and/or a self-deceiver- and be certain, these unborn children would grow up to be adults with opinions of their own if allowed to live.

Harriet Martineau c1834, by Richard Evans. (Harriet Martineau - Wikipedia)In 1855, Harriet Martineau, aged 52, prepared to die of a heart condition diagnosed by her London physician. She hastily finished her autobiography and wrote her own obituary for The Daily News, the newspaper she had served since 1852, leaving a space for someone to enter the date of death when it finally occurred.[1] That date turned out to be 21 years later, in 1876. Over time, her fame declined. ‘I had no idea she was still alive even, much less contributing to The Daily News,’ admitted her near-contemporary, the actress Fanny Kemble, in 1874.[2] Martineau herself added not another word to her Autobiography (1877).[3]Best remembered today as a journalist, educationalist and early feminist sociologist, Martineau was also the author of an amazingly outspoken Autobiography. So far as journalism is concerned, she started young, published in all the leading periodicals, and could write about anything and everything, from China (past and present) to the fire hazards of crinolines. In 1852, The Quarterly Review joked:When she speaks of Continental politics, her proper post seems the Foreign Office; but when she touches on religious matters, and disposes of Presbyterian schism and Tractarian mummery, we are at a loss to say whether she should have been Moderator of the General Assembly or Archbishop of Canterbury.[4]In her heyday, however, when she first shot to fame in 1832, it seemed that everyone knew who Martineau was, and talked about her as an unlikely new celebrity: ‘the little deaf woman at Norwich’, as Lord Chancellor Henry Brougham nicknamed her.[5] How then, do we explain her extraordinary success, followed by decades of oblivion, and now, strangely enough, a new kind of popularity, especially with feminist critics and historians?Born in 1802 into an earnest, middle-class family in Norwich, Harriet was the sixth child of a bombazine manufacturer, Thomas Martineau, and his Newcastle wife, Elizabeth Rankin.[6] The Martineau family was of French Huguenot ancestry and professed Unitarian views.[7] Her adored younger brother, James Martineau (1805-1900), became a prominent Unitarian minister and philosopher the tradition of the English Dissenters,[8] and her older sister Rachel (1800-78) headmistress of a Liverpool girls’ school attended by Elizabeth Gaskell’s second daughter, Meta.[9] Her uncles included the surgeon Philip Meadows Martineau (1752–1829), whom she had enjoyed visiting at his nearby estate, Bracondale Lodge[10] , and businessman and benefactor Peter Finch Martineau.[11]Harriet Martineau's childhood home (Harriet Martineau - Wikipedia)Her ideas on domesticity and the "natural faculty for housewifery", as described in her book Household Education (1848)[12] , stemmed from her lack of nurture growing up. Although their relationship was better in adulthood, Harriet saw her mother as the antithesis of the warm and nurturing qualities which she knew to be necessary for girls at an early age, claiming her mother abandoned her to a wet nurse.[13]Her mother urged all her children to be well read, but at the same time opposed female pedantics "with a sharp eye for feminine propriety and good manners. Her daughters could never be seen in public with a pen in their hand." Her mother strictly enforced proper feminine behaviour, pushing her daughter to "hold a sewing needle" as well as the (hidden) pen.[14]By the time she was sixteen, she was forced to face and deal with increasing deafness, which she described as ‘very noticeable, very inconvenient, and excessively painful.’[15] Over time, Martineau would go on to lose her senses of taste and smell. She taught herself how to manage her handicap with the assistance of an ear trumpet, so that she could take in what she needed in unobtrusive ways.[16] She would be plagued by poor health for the remainder of her life, including two extended periods of ill-health, from 1839 to 1844, and from 1855 until her death.biography and bibliographyHer brother James introduced her to his college friend, John Hugh Worthington, to whom she became engaged, but the relationship was beset by doubts and difficulties and later came to an end when Worthington became seriously ill and eventually died.[17] Harriet writes in the Autobiography that despite her grief at his death, she was relieved when circumstances intervened to prevent their marrying.After her father’s death in 1826, followed by the collapse of the family textile business in 1829[18], Martineau, then 27 years old, stepped out of the traditional roles of feminine propriety to earn a living for her family. Too deaf to work as a governess, yet passionate about educating the public, she pitched herself into serious-minded journalism. Along with her needlework, she began selling her articles to the Monthly Repository, earning accolades, including three essay prizes from the Unitarian Association.[19] Her regular work with the Repository helped establish her as a reliable and popular freelance writer.Martineau began quietly enough, by submitting articles on religious themes to the Unitarian Monthly Repository from 1822.[20] But soon she developed the confidence to tackle the distinctly ‘masculine’ field of political economy. Aware that the textbooks on the subject were intimidating for nonspecialists, she wanted to explain to the public how and why economic laws worked as they did via a series of short tales, each set in a different kind of community.[21] Derived principally from Adam Smith’s TheWealth of Nations (1776)[22] , James Mill’s Elements of Political Economy (1821)[23] , and the theories of Thomas Malthus and David Ricardo, Martineau’s 25-volume series Illustrations of Political Economy (1832-4) was also inspired by Jane Marcet’s Conversations on Political Economy(1816), which showed her how to connect economic theory with the realities of people’s lives.[24] As she read Marcet’s book, Martineau recalls in her Autobiography, ‘groups of personages rose up from the pages, and a procession of action glided through its arguments, as afterwards from the pages of Adam Smith, and all the other Economists’.[25]Martineau’s social and geographical range in these tales was enormous, her characters including the aristocracy, an actress, trades unionists, Irish ‘Whiteboys’, workhouse inmates, clergymen, children, even a mob storming the Bastille in a tale called French Wines and Politics (1833).[26] Each Illustration ended with a ‘Summary of Principles’ – in the case of A Manchester Strike, on wages, population and ‘Combinations of labourers against capitalists’ – to ensure that readers who had lost themselves in the story remembered the takeaway message.[27]It remains difficult for modern readers to understand why her Illustrations were such a roaring success with the public. Even the teenage Princess Victoria loved them, though Martineau worried that she might be skipping the summaries of principles at the end of each tale.[28] Conditions at the time were febrile. Not only was there a dearth of significant imaginative literature in the early 1830s, but the country was also in a state of high anxiety, blamed on social unrest, the 1832 Reform Bill[29] , industrialisation, extreme poverty in expanding cities such as Manchester, and finally a cholera epidemic[30] .When Martineau was tramping around London, personally lobbying publishers to consider her work, she was repeatedly fobbed off, as she records in her Autobiography, with cries of ‘the Reform Bill and the Cholera’, as well as ‘the disturbed state of the public mind, which afforded no encouragement to put out new books’.[31]As it happened, her Illustrations addressed many of the same social concerns, including industrial strikes, wages, poverty and the Poor Laws, that supposedly made the country too preoccupied for fiction. When the publisher Charles Fox grudgingly accepted her proposal[32] , he suddenly found himself with a bestseller on his hands. Each volume in the series is thought to have sold about 10,000 copies.[33]While she was an instinctive sociologist, in that she retained a lifelong interest in people and social structures, Martineau first laid down her methodology in How to Observe: Morals and Manners (1838), a guide for travellers such as herself to other countries and cultures.[34] It was not for her just a matter of wandering randomly, open to impression: the traveller, she insisted, ‘must have made up his mind as to what it is that he wants to know’. [35] The traveller must also be disciplined and principled, and must judge what he finds according to its potential to provide happiness.This was by no means the end of it: Martineau was famous for one thing after another. If in 1832 it was for popularising the fundamental theories of political economy[36] , by 1838 it was for outing herself as an abolitionist in the American antislavery campaign[37] , and publicly adopting a protofeminist stance against the inequalities of the United States constitution. By 1845, however, it was for promoting the cause of mesmerism[38] , and in 1851, in collaboration with the freethinker and phrenologist Henry George Atkinson, for dismissing Christian theology in favour of an agnosticism based on a more scientific understanding of the human mind and body.[39]Page:Once a Week June to Dec 1863.pdf/557Martineau was travelling in Europe in 1839 when she fell ill and was brought to Newcastle to be treated nearby, by her medical brother-in-law, Thomas Michael Greenhow. Moving to lodgings in Tynemouth, she spent five years as an invalid, suffering from a prolapsed uterus and ovarian cyst. Fully expecting to die, she claimed to have been cured by mesmerism, on the basis of which she eagerly resumed work.[40]In the early 1850s, Martineau provided Dickens with a survey of manufacturing industries for Household Words[41] , followed in the 1860s by a whole series for Once a Week on what we would now call ‘health and safety’ in numerous professions, from maid-of-all-work to the steel grinder. Men’s health interested her no less than women’s, down to the details of a metropolitan police officer’s meat-heavy diet, or the advisability of ‘strenuous and varied bodily exercise’ (including the gym) for students, and those of other sedentary professions.[42]As an early feminist, writing about women at a time before the term was first used in its modern sense in the 1890s, Martineau was both outspoken and cautious. In this respect, she is similar to many of her contemporaries: anxious to dissociate herself (as she does openly in her Autobiography) from the notorious example of Mary Wollstonecraft, who was driven by personal circumstances to demand new freedoms for women. [43] Martineau instead emphasised the need for dispassionate, objective grounds for claiming women’s rights. Given her own immaculate personal life, she was more interested in employment opportunities than in sexual freedoms, though she did support divorce reform.[44]In How to Observe, Martineau noted that, while in the US women could earn money only by the traditional routes of teaching, sewing, factory work or other semidomestic occupations, France was the world leader in enabling women to be anything from shopkeepers to ‘professional accountants’, even editors of newspapers.[45] Much as she admired some US attitudes to women, she thought their treatment was comparable with that of slaves.[46] One section of Society in America (1837) is even headed ‘Political Non-Existence of Women’, in that women (like slaves) have to obey laws to which they have never consented, let alone helped to formulate.[47] She also blamed the ‘chivalry’ of US middle-class husbands who were determined to protect their wives from having to work.Her most important statement on employment for women, however, came in ‘Female Industry’ (1859), an extensive overview for The Edinburgh Review. In her characteristically incisive voice, Martineau opened her article by reminding readers that, although ‘we go on talking as if it were true that every woman is, or ought to be, supported by father, brother, or husband’, ‘a very large proportion of the women of England earn their own bread’.[48]Nonetheless, too few of the professions were open to them, and even where women did work (for example, as domestic servants) they rarely earned enough money to save for a comfortable retirement. While safeguarding her identity with a male persona[49] , despite the anonymity of the article (‘every man of us … Our wives’), Martineau’s solution was forthright and practical. The answer was to end male monopolies, and open up all trades and professions, from watch-making to medicine, to suitably qualified women.[50]Harriet MartineauThe final years of her active life were spent touring the Middle East, Ireland and Birmingham’s industrial centres, and writing regularly, not just for The Daily News, but also for many of the mainstream heavyweight Victorian periodicals, including The Edinburgh Review and The Westminster Review, as well as Charles Dickens’s Household Words.[51] Somehow she also found time to write The History of England During the 30 Years’ Peace: 1816-1846(1849-50)[52] , and make regular contributions to another periodical, Once a Week.[53]In her 60s, Martineau campaigned with Florence Nightingale for nursing reform[54]. In 1863, she used her platform at The Daily News to support the campaign against the Contagious Diseases Acts, which authorised the enforced medical examination in garrison towns of any woman suspected of carrying a sexually transmitted infection.[55]On the burgeoning campaigns for the vote, she was more reticent, but signed John Stuart Mill’s petition of 1866.[56]‘Nobody can be further than I am from being satisfied with the condition of my own sex, under the law and custom of my own country,’ she conceded in her Autobiography, but she believed the way forward was for women to ‘obtain whatever they show themselves fit for’. In due course, she argued, when the time was right, women would find their way into political life, much as they had done in other fields.[57]By then, she was confined to her home living a sound ecological life in Ambleside in the Lake District, organising a local building society, and educating her working-class neighbours on what she politely called ‘sanitary matter’.[58] Martineau ceased writing only at the very end of her life.Harriet Martineau, 1861 (Harriet Martineau | Wikiwand)Harriet Martineau died of bronchitis at "The Knoll" on 27 June 1876.[59] She was buried alongside her mother in Key Hill Cemetery, Hockley, Birmingham. The following April, at Bracondale, her cousin's estate, much of Martineau's extensive art collection was sold at auction.[60]By the time she died in 1876, there were few fields, other than the purely scientific, that she had not mastered and made her own. In 1877 her autobiography was published. It was rare for a woman to publish such a work, let alone one secular in nature. Her book was regarded as dispassionate, "philosophic to the core" in its perceived masculinity[61] , and a work of necessitarianism (a metaphysical principle that denies all mere possibility; there is exactly one way for the world to be)[62] .The question of Martineau’s originality remains key to any analysis of her lasting reputation and relevance to today’s debates on the causes she espoused across the middle years of the 19th century. There is a case for saying that, while she started out as a populariser, her two years in the US (1834-6) forced her to formulate her own opinions, not just on the slavery issue, but on women’s equality[63] ; a similar process occurred when she visited the Middle East (1846-7) and was appalled by the harems.[64]Visiting harems in Cairo and Damascus, she was dismayed, not just by the evidence of polygamy, but also by the women’s enforced idleness and brainwashed complicity in a custom she believed could never be eradicated from their country.[65] She called them ‘the most injured human beings I have ever seen’.[66]If anything, Martineau was quickly condemned by her first reviewers for being too outspoken on ‘unfeminine’ subjects, such as the ‘preventive check’ (an early form of contraception)[67] , and independently testing the morality and validity of institutions by measuring their practice against their professed principles.On the other hand, while interdisciplinarity is encouraged in today’s academic landscape, Martineau’s ability to flit from political economy to the history of India and to Auguste Comte’s Positive Philosophy, interrupted by brief forays into realist fiction – Deerbrook (1839) – and children’s literature – The Playfellow (1841) – could condemn her as a self-appointed amateur expert on just about everything.[68]After all, despite her above-average schooling for a middle-class provincial girl born at the start of the 19th century, Martineau was never formally trained in any discipline, and, as a woman, was barred from attending university. At the same time, academic disciplines were less rigorously demarcated than they are today, and it was not unusual even for men to pass seamlessly from one to another.[69] One only has to think of polymaths such as Charles Kingsley[70] , Sir Francis Galton[71] or William Morris, or to see the range of subjects covered by contributors to the serious periodicals, to acknowledge that the disciplines, in Martineau’s time, were less compartmentalised than they became.Harriet Martineau, 1882, (Davis Museum, Wellesley College)The one thing that links all her multifarious interests is her fascination with how societies work, and how they construct their communities, starting with the smallest unit, the family.[72] The first sections of her Autobiography show how angry she was about the way she was brought up, especially the lack of open, demonstrative affection between the parents and children.Many of these episodes still rankled years later when she used her own experiences in Household Education (1849), arguing that all members of a family should go through a shared learning process together, supported by mutual love and respect.[73] Making allowances for its more obvious datedness in terms of details (there is still mention of womanly ‘duty’ and naturally domestic tastes, alongside a real fervour for women’s education), much of what Martineau says accords with modern attitudes to bringing out the best in children and identifying their individual emotional needs.Here perhaps lies the clue to Martineau’s success. Although the lampoonists and satirists of the 1830s portrayed her as an angular bluestocking, devoid of feeling, what she actually did was humanise economic theory by creating characters and scenarios her readers could relate to.[74] One such character is William Allen of A Manchester Strike (1832), a thoughtful factory worker with a lame eight-year-old daughter and a tearful wife, whom we first see being bullied by the neighbourhood ‘scold’.[75] Within a few pages, Martineau has established a set of personal circumstances, much as Gaskell would do more than a decade later in Mary Barton (1848)[76] , followed by a narrative of interlocking cause and effect leading to Allen’s finishing up as a street sweeper.Although Martineau became an overnight celebrity with her Illustrations, she left no permanent mark on economic theory, nor did she make any kind of lasting difference to its application.[77] Perhaps this is inevitable for someone who never pretended to be an original economic theorist. As the Victorian literature scholar Deborah Logan argues in a Broadview Press edition of four selected Illustrations(2004), Martineau instead made an impact as a ‘cultural force whose influence extended far beyond the Reform Bill era’.[78]Harriet Martineau's name on the lower section of the Reformers memorial, Kensal Green Cemetery (Harriet Martineau - Wikipedia)Martineau broke the mould by making complex ideas accessible to a wider readership via entertaining stories that connected grand theories with personal circumstances.[79] While her delight in creating characters and human narratives gradually waned in favour of more direct campaigning for her favourite causes, she never lost her preference for example over theory, or (until her health gave out in 1855) for visiting places in person, so that she could see things for herself.In her early years as a writer, she advocated for free market economic principles in keeping with the philosophy of Adam Smith.[80] Later in her career, however, she advocated for government action to stem inequality and injustice, and is remembered by some as a social reformer due to her belief in the progressive evolution of society.What makes her career so remarkable was the number of times she made a fresh start on a new topic by mastering it for herself, from whatever information she could find to hand, and constantly updating her expertise so that her interventions might offer some practical support. Inevitably, some of these fields dated faster than others, but after a century of critical neglect, Martineau is now being widely reclaimed as a forthright thinker with a distinctive voice.Footnotes[1] Harriet Martineau[2] Frances Anne Kemble Facts[3] Online Library of Liberty[4] Harriet Martineau: gender, national identity, and the contemporary historian[5] "The Little Deaf Woman from Norwich"[6] Harriet Martineau[7] http://Martineau family - Wikipedia [8] James Martineau (1805 - 1900)[9] "Harriet Martineau and the transmission of social knowledge"[10] http://martineau%2C%20harriet%20%282007%29.%20peterson%2C%20linda%20h.%20%28ed.%29.%20autobiography.%20broadview%20press.%20p.%2049/[11] "Peter Finch Martineau" on Revolvy.com[12] Household Education by Harriet Martineau[13] http://Postlethwaite, Diana (Spring 1989). "Mothering and Mesmerism in the Life of Harriet Martineau". Signs. University of Chicago Press. 14 (3): 583–609.[14] http://Postlethwaite, Diana (Spring 1989). "Mothering and Mesmerism in the Life of Harriet Martineau". Signs. University of Chicago Press. 14 (3): 583–609.[15] biography and bibliography[16] biography and bibliography[17] Harriet Martineau (1802-76)[18] Harriet Martineau at The Armitt Museum and Library Cumbria[19] Harriet_Martineau,_Utilitarianism,_Social_Political_Philosophy[20] https://www.google.com/url?sa=t&source=web&rct=j&url=https://archive.org/details/monthlyreposito11unkngoog&ved=2ahUKEwitrIfCtv7jAhXSWc0KHS9aCuMQFjACegQIAhAB&usg=AOvVaw25voKcPjwPfwk_vJnS4EFt[21] Lana L. Dalley, “On Martineau’s Illustrations of Political Economy, 1832-34″[22] The Wealth of Nations — Adam Smith Institute[23] Online Library of Liberty[24] Online Library of Liberty[25] Online Library of Liberty[26] Family Fictions and Family Facts[27] Life and Labour in the Nineteenth Century[28] The benefits of a feminist in the family [29] Page on bl.uk[30] Why Half of New York City's Population Fled in 1832[31] Online Library of Liberty[32] A Tale of the Tyne[33] https://www.jstor.org/stable/41810454?seq=1#page_scan_tab_contents[34] https://www.google.com/url?sa=t&source=web&rct=j&url=http://www.d.umn.edu/cla/faculty/jhamlin/4111/Martineau/Martineau.pdf&ved=2ahUKEwiZ_eWSxP7jAhXNKM0KHd9VBgcQFjAKegQIBhAB&usg=AOvVaw1BPdEA2o2d-5JoaouBFBxP[35] A New Way of Thinking. The Sociological Imagination of Harriet Martineau (1802-1876)[36] Harriet Martineau[37] Harriet Martineau[38] https://www.jstor.org/stable/3174403[39] Letters on the laws of man's nature and development. By Henry George Atkinson ... and Harriet Martineau .. : Atkinson, Henry George, 1812-1890? : Free Download, Borrow, and Streaming : Internet Archive[40] Harriet Martineau (1802-76)[41] Household Words[42] Harriet martineau, health, and journalism[43] The Next Generation: Harriet Martineau’s Literary Reviews for the Monthly Repository[44] Harriet Martineau and the Birth of Disciplines[45] Harriet Martineau: A Brief Biography and Intellectual History[46] Was the suffragettes’ description of women as slaves justifiable? – Ana Stevenson | Aeon Essays[47] https://www.google.com/url?sa=t&source=web&rct=j&url=http://minerva.union.edu/kleind/eco024/documents/suffrage/martineau.doc&ved=2ahUKEwjc6ejl4f7jAhWDZ80KHYiuDasQFjAHegQIARAB&usg=AOvVaw0pxhSk8KIj4EGHqhuF8sj_[48] Charles Petzold[49] Harriet Martineau and the Birth of Disciplines[50] Worlds are Colliding: Authorship, Gender, and Self-Formation in the lives of Harriet Martineau and Elizabeth Gaskell[51] Authorship, Gender and Power in Victorian Culture: Harriet Martineau and the Periodical Press[52] The history of England during the thirty years' peace : 1816-1846 : Martineau, Harriet, 1802-1876 : Free Download, Borrow, and Streaming : Internet Archive[53] https://www.google.com/url?sa=t&source=web&rct=j&url=https://collections.mfa.org/objects/466016&ved=2ahUKEwjI_svsuv7jAhXDLs0KHf9LAuIQFjAKegQIBBAC&usg=AOvVaw3jsHOUho4etzkWT-KOf9Q-&cshid=1565651655164[54] A statistical campaign: Florence Nightingale and Harriet Martineau’s 'England and her Soldiers'[55] The British Contagious Diseases Acts (1864, 1866, and 1869)[56] John Stuart Mill and the 1866 petition[57] Online Library of Liberty[58] Online Library of Liberty[59] http://Harriet Martineau". Spartacus Educational. Retrieved 7 August 2019.[60] Mocavo and Findmypast are coming together[61] Harriet Martineau (1802–1876), from Unitarianism to Agnosticism[62] Necessitarianism - Wikipedia[63] https://www.jstor.org/stable/20083989?seq=1#page_scan_tab_contents[64] https://www.google.com/url?sa=t&source=web&rct=j&url=http://digitalcommons.unl.edu/cgi/viewcontent.cgi%3Farticle%3D1018%26context%3Dsociologydiss&ved=2ahUKEwiUhbqKw_7jAhXNbc0KHVqvCt4QFjALegQIARAB&usg=AOvVaw1JX0aAArKimM96d6B4Sh0p[65] Harriet Martineau, Victorian Imperialism, and the Civilizing Mission[66] https://www.google.com/url?sa=t&source=web&rct=j&url=https://digitalscholarship.unlv.edu/cgi/viewcontent.cgi%3Farticle%3D2385%26context%3Dthesesdissertations&ved=2ahUKEwiAt-uyxv7jAhWXQc0KHSxeCVMQFjAPegQIBhAB&usg=AOvVaw0tUaT949UUUamF2tsLJVFx[67] Encounters With Harriet Martineau[68] Harriet Martineau and the Birth of Disciplines[69] The Basics of Sociology[70] Charles Kingsley[71] Francis Galton[72] Harriet Martineau[73] Household education. By Harriet Martineau : Martineau, Harriet, 1802-1876 : Free Download, Borrow, and Streaming : Internet Archive[74] https://www.jstor.org/stable/40347122[75] From 'Political' to 'Human' Economy: The Visions of Harriet Martineau and Frances Wright[76] Mary Barton: A Tale of Manchester Life (1848)[77] https://www.jstor.org/stable/3828901?seq=1#page_scan_tab_contents[78] https://www.google.com/url?sa=t&source=web&rct=j&url=https://www.amazon.com/Illustrations-Political-Economy-Selected-Tales/dp/1551114410&ved=2ahUKEwjIno_C1v7jAhWMWM0KHTdGDPIQFjABegQIARAB&usg=AOvVaw3jAoTMGp8jYFpZr9Ov-UMm[79] Harriet Martineau[80] Harriet Martineau on the Theory and Practice of Democracy in America - Lisa Pace Vetter, 2008

No, I do not.Planned Parenthood traces its founding back to 1916, when Margaret Sanger opened up the country’s first birth control clinic.[1]Margaret Sanger was a eugenicist.[2]Eugenics was a movement started in the mid 1800s by John Galton, a relative of Charles Darwin. Eugenicists argued that there were certain desirable and undesirable traits in humans that were biologically hardwired. Among the undesirable traits were poverty, promiscuity, dwarfism, and criminality.[3]While the British eugenicists focused on selectively breeding in desirable traits (like we do with dogs), American eugenicists cared more about breeding out undesirable ones. These traits were more commonly found in poor, under educated, and minority communities. Laws were passed that forced the sterilization of the mentally disabled, and policies were enacted to prevent these undesirables from reproducing.[4]Sanger argued, in a paper written for Birth Control Review in 1921, that many of societies racial and social problems could be solved through eugenics. Most importantly, she wrote this statement in that paper:[5]In the limited space of the present paper, I have time only to touch upon some of the fundamental convictions that form the basis of our Birth Control propaganda, and which, as I think you must agree, indicate that the campaign for Birth Control is not merely of eugenic value, but is practically identical in ideal, with the final aims of Eugenics.In other words, birth control is the best way to perfect the human race.Later on, we see this paragraph (emphasis mine):[6]As an advocate of Birth Control, I wish to take advantage of the present opportunity to point out that the unbalance between the birth rate of the "unfit" and the "fit", admittedly the greatest present menace to civilization, can never be rectified by the inauguration of a cradle competition between these two classes. In this matter, the example of the inferior classes, the fertility of the feeble-minded, the mentally defective, the poverty-stricken classes, should not be held up for emulation to the mentally and physically fit though less fertile parents of the educated and well-to-do classes. On the contrary, the most urgent problem today is how to limit and discourage the over-fertility of the mentally and physically defective.I believe these statements are morally repugnant.What Sanger essentially argues is that we need to use her invention to get rid of those who we deem “unfit” for society. And while Planned Parenthood has a document where they attempt to debunk the claims that she is racist, they interestingly include a quote where she seemingly defends the use of abortion for racist means (emphasis mine):[7]Eugenists [sic] imply or insist that a woman's first duty is to the state; we contend that her duty to herself is her first duty to the state. We maintain that a woman possessing an adequate knowledge of her reproductive functions is the best judge of the time and conditions under which her child should be brought into the world. We further maintain that it is her right, regardless of all other considerations, to determine whether she shall bear children or not, and how many children she shall bear if she chooses to become a mother. … Only upon a free, self-determining motherhood can rest any unshakable structure of racial betterment (Sanger, 1919a).If Margaret Sanger wasn’t a racist, as Planned Parenthood and their defenders claim, then she would have never even mentioned that we can use her work as a way to achieve racial betterment. Racial betterment would not be important to a non-racist.Even if we take the claim that Sanger wasn’t racist on its face, there is no evidence to counter her apparent targeting of the disabled.Not only has Sanger made countless morally questionable statements regarding the disabled, but Planned Parenthood and their defenders readily admit that Sanger held unsavory views regarding the “unfit” members of society.[8][9]Planned Parenthood, in their document defending Sanger, claim that, even though Sanger was at best an ableist and at worst a racist, Planned Parenthood does not hold those values today.[10] I answer that it is the very people who work for and defend Planned Parenthood who use the statements of a group's founder to point to the irredeemable racism, sexism, ableism, etc. of a particular group.[11][12][13][14][15][16][17] If all of the footnoted articles are correct that the things they talk about are irredeemably racist and sexist, then Planned Parenthood should be treated the same way.Even if we take the most generous route here and say that Planned Parenthood can change, it is clear that they haven’t.We have incontrovertible proof of Planned Parenthood’s bias towards the disabled, so let’s analyze that.There are large numbers of women who would abort their child if that child were diagnosed with Down’s Syndrome solely because that child has Down’s Syndrome.[18] Planned Parenthood also takes this view.[19] If Planned Parenthood didn't target the disabled, then they wouldn’t openly oppose a policy designed to save the disabled unborn.My opponents usually argue that Planned Parenthood offers wonderful services to the poor that don’t involve abortion.They don’t. Planned Parenthood provides abortions more than 3% of the time, as their supporters claim. While patients who go to a Planned Parenthood don’t exclusively receive abortions, it is an integral part of what they do. Furthermore, patients at Planned Parenthood receive multiple “services” at once, just so Planned Parenthood can claim that they do good work.[20]And when patients do receive the other “services,” it is usually substandard due to their need to be politically correct.Steven Crowder dressed as a woman and went to a Planned Parenthood, where he brought a positive pregnancy test. Crowder claimed to have been “misgendered at birth.”[21]If the nurse practitioner had been treating Crowder responsibly, she would have probed harder to figure out what Crowder was actually born as (male or female) and then refer him to get testicular cancer screening. This is because some men with testicular cancer will test positive on a pregnancy test.[22]This didn’t happen.[23]Snopes writes that not all men with testicular cancer test positive, and positive results can indicate other conditions.[24] Even though this is the case, it is still medically advisable to refer out a patient like Crowder because there are several conditions that can be spotted this way. It’s also better to get checked and be healthy than ignore a problem and have cancer.You can easily write that off as just one bad experience, but that wouldn’t be true.This is a policy of Planned Parenthood.[25] That nurse practitioner followed Planned Parenthood protocol by doing what she did. If that is the case, then you can’t write it off as a one off incident. Instead, you have to view this as an example of a systemic problem.Furthermore, Planned Parenthood has made it clear that it only cares about providing abortions.The federal government issued a new rule that family planning clinics are not allowed to use federal funds to provide abortion-related services. Planned Parenthood dropped the federal funding solely because of the abortion rules.[26]Federal funding is huge for an organization like Planned Parenthood. The millions of dollars they receive a year can pay for a lot of mammograms and STI testing. Instead of using the money for all of its other services, they stopped using the funding altogether.[27] It would rather go broke than not provide abortions.Planned Parenthood is a group who's primary mission is to expand the practice of abortion, and provides substandard healthcare.I disagree with a group who has that as its primary mission.Protecting the Defenseless - The Lifeguard InitiativeRelaxed. Researched. Respectful. War Elephant.Footnotes[1] The History & Impact of Planned Parenthood[2] The Public Papers of Margaret Sanger: Web Edition[3] America’s Hidden History: The Eugenics Movement[4] America’s Hidden History: The Eugenics Movement[5] The Public Papers of Margaret Sanger: Web Edition[6] The Public Papers of Margaret Sanger: Web Edition[7] https://www.plannedparenthood.org/files/8013/9611/6937/Opposition_Claims_About_Margaret_Sanger.pdf[8] https://www.plannedparenthood.org/files/8013/9611/6937/Opposition_Claims_About_Margaret_Sanger.pdf[9] What Margaret Sanger Really Said About Eugenics and Race[10] https://www.plannedparenthood.org/files/8013/9611/6937/Opposition_Claims_About_Margaret_Sanger.pdf[11] The Racist History of Tipping[12] What 'Infests' Baltimore? The Segregation History Buried in Trump's Tweets[13] Donald Trump’s long history of racism, from the 1970s to 2019[14] Tracing the racist history of the death penalty in Georgia[15] The Racist Beginnings of Standardized Testing[16] The Bewildering and Sexist History of Women’s Pockets[17] The Sexist and Racist History of Marriage That No One Talks About[18] https://www.washingtonpost.com/opinions/the-silenced-majority-of-women-who-would-abort-a-fetus-with-down-syndrome/2018/03/16/6590579e-293d-11e8-874b-d517e912f125_story.html[19] SB 96 Fact Sheet[20] https://www.washingtonpost.com/news/fact-checker/wp/2015/08/12/for-planned-parenthood-abortion-stats-3-percent-and-94-percent-are-both-misleading/[21] HIDDEN CAM: ‘Pregnant’ Transgender at Planned Parenthood! | Louder With Crowder[22] FACT CHECK: Home Pregnancy Tests Detect Testicular Cancer[23] HIDDEN CAM: ‘Pregnant’ Transgender at Planned Parenthood! | Louder With Crowder[24] FACT CHECK: Home Pregnancy Tests Detect Testicular Cancer[25] https://www.plannedparenthood.org/files/4414/0606/9716/PPSFL_Providing_Transgender_Inclusive_Healthcare_Handbook.pdf[26] Planned Parenthood drops federal funding over abortion-referral restriction[27] Planned Parenthood drops federal funding over abortion-referral restriction