If I remember correctly: in NSW, abortions are technically illegal (
Crimes Act 1900 (NSW): §§
82,
83,
84); in practice, however, they are not enforced. The question of whether an abortion will be performed is at the discretion of the administering physician.
As to the question of abortion, I ask those opposed to abortion to answer me this: why is life (or human life) sacred? or: why should life (or human life) be protected?
To those who support abortion: why is the joy of sexual intercourse or the pleasure in having choice in one's actions superior to the potential happiness of a child?
Appendix
It's also worth noting that many people have made assumptions about universal ethics. It is worth recalling the two divisions of ethics:
Consequentialism
Consequentialism is an ethical position that states that an action's ethical status (i.e. whether it is moral) is determined by the consequences (or expected consequences, or consideration of the probability of all consequences) of that action.
(Note: this is not a position wherein "You must suffer the consequences."; it is a position where, if an action produces an unfavourable result, it is considered unethical.)
Utilitarianism
A popular strand of consequentialism is utilitarianism. This position holds that an action is ethical if and only if it produces the maximum happiness for all. Of course, there are two difficulties with applying utilitarianism: the definitions of "happiness" and "for all". Especially relevant to this debate is the definition of "for all"—since inclusion or exclusion of the foetus would seriously sway the conclusion.
Deontological Ethics
Deontological systems of ethics are systems whereby the ethical status of an action is determined by its adherence to a set of rules (for a good example, the Ten Commandments). These rules can never be transgressed, even when the expected ethical payout is infinite; (this last clause is the distinguishing feature beween deontology and consequentialism).
The main problem with deontology is in the origin of that set of rules. It would be convenient if they came from some omniscient or omnisapient being; but this cannot always be guaranteed! Generally, deontological ethics have some consequentialism foundation; for instance, we may argue like this:
- People who drive cars at 200 km/h in a school zone will probably cause the death of a child.
- We must censure actions which cause children to be killed
- Therefore, we must censure whomsoever drives at 200km/h in a school zone.
Notice that this syllogism is not entirely valid. The transitive "actions which cause children to be killed", which allows us to make a conclusion, was actually "[action] will
probably cause the death of a child". This is a slight flaw in deontological ethics being consistent; (nevertheless, a consequentialist may support a deontological form of ethics (i.e. a legal system) to make ethical decisions more efficient).
I might post some consequentialist arguments and deontological syllogisms up later. It's still worth considering the above.