The claim that every woman has the right to have a baby is significant in the realm of reproductive rights and the autonomy of individuals over their bodies. It highlights the importance of allowing women to make their own choices about their reproductive health without interference or coercion from others. It further links with the area of fertilisation in vitro.
Those who support this claim argue that it is a fundamental human right for women to have control over their own bodies and reproductive choices. The United Nations Declaration of Human Rights asserts that "everyone has the right to life, liberty, and security of person," and this includes the right to make decisions about one's own body and reproductive health (United Nations, 1948). Furthermore, denying women access to reproductive health care, including the ability to have a baby, can lead to negative health consequences and perpetuate gender inequality. Peter Singer writes, "The ability to control one's fertility is a fundamental human right" (Singer, 1994, p. 4). He also argues that "women have the right to control their own bodies and reproductive lives" (Singer, 2000, p. 41). Jonathan Glover notes, "The right to reproductive freedom is a human right, essential for women's autonomy and self-determination" (Glover, 1999, p. 260). He also writes, "Denying women reproductive freedom is an assault on their human rights" (Glover, 2012, p. 56).
The ethics arround fertilisation in vitro as a form an assissted reproductive technology (ART) Peter Singer argues is morally acceptable as "The use of in vitro fertilization is morally acceptable because it allows couples who would otherwise be unable to have children to conceive a child" (Singer, 1993, p. 102). Jonathan Glover says "In vitro fertilization may be seen as a way of fulfilling the desire of infertile couples to have a child and thus promote their happiness" (Glover, 1984, p. 118).
However, some may argue that this claim overlooks important considerations such as the welfare of the potential child and the responsibility of the state to ensure the well-being of its citizens. Those who hold this view may argue that women do not have an absolute right to have a baby if it would harm the child or place an undue burden on society.
For example, in cases where the woman is unable to provide adequate care for the child due to financial or personal reasons, some argue that it is not in the best interest of the child to be born into such circumstances. Additionally, some may argue that the state has a responsibility to regulate reproductive health care to ensure that children are born into stable and healthy environments.
Religious sources and scholars hold a variety of opinions on reproductive rights. The Catholic Church teaches that every person has a right to life from conception, and therefore opposes abortion and some forms of birth control (Catechism of the Catholic Church, paragraphs 2270-2275).
"Human life must be respected and protected absolutely from the moment of conception. From the first moment of his existence, a human being must be recognized as having the rights of a person - among which is the inviolable right of every innocent being to life. Since the first century the Church has affirmed the moral evil of every procured abortion. This teaching has not changed and remains unchangeable. Direct abortion, that is to say, abortion willed either as an end or a means, is gravely contrary to the moral law. Formal cooperation in an abortion constitutes a grave offense. The Church attaches the canonical penalty of excommunication to this crime against human life. 'Human life is sacred because from its beginning it involves the creative action of God and it remains for ever in a special relationship with the Creator, who is its sole end. God alone is the Lord of life from its beginning until its end: no one can, in any circumstance, claim for himself the right directly to destroy an innocent human being.'"
Here the statement from its beginning therefore would also apply to ARTs like fertilisation in vitro. The Catholic Church has expressed concerns about in vitro fertilization, particularly regarding the destruction of embryos and the manipulation of human life. Here are a few quotes from Catholic sources on the topic: "The Church recognizes the legitimacy of the desire for a child and understands the suffering of couples struggling with infertility. However, in vitro fertilization and other techniques that involve the manipulation and destruction of human embryos are morally unacceptable" (Congregation for the Doctrine of the Faith, 2008, para. 3). Moreover "In vitro fertilization raises serious moral and legal questions, particularly regarding the status of the embryo and the right to life of every human being from the moment of conception" (Pontifical Academy for Life, 2006, p. 12). Finally "the Church does not condemn the use of technology to assist fertility, but rather the means by which it is achieved. It is morally unacceptable to create human embryos for experimentation or destruction, or to select and discard embryos based on their genetic makeup" (United States Conference of Catholic Bishops, 2001, para. 22).
Further some conservative Protestant Christians also believe in the sanctity of life and oppose abortion (Johnson, 2005, p. 84) and therefore Arts like fertilisation in vitro. Johnson argues "The anti-abortion movement is founded on the idea that life is sacred and should be protected from conception to natural death" (p. 84) and that "The sanctity of life doctrine is rooted in the idea that human life is sacred and inviolable" (p. 84). He further says "The Catholic Church and other religious groups have been at the forefront of the anti-abortion movement, arguing that every human life is created in God's image and is therefore deserving of protection" (p. 84) and that "Opponents of abortion contend that the fetus is a human being with the same right to life as any other person" (p. 85). Islamic scholars generally support the idea of procreation within marriage, but differ on issues such as contraception and abortion (Fadel, 2009, p. 97). Finally Jewish law recognizes a woman's right to have children, but also emphasizes the value of human life and may prohibit certain reproductive technologies (Wynbrandt, 2008, p. 278).
However, critics of this view argue that denying women the right to have a baby based on the potential welfare of the child or societal concerns is a violation of their fundamental human rights. As Margaret Sanger, a reproductive rights advocate, argued, "No woman can call herself free who does not own and control her body" (Sanger, 1914).
In conclusion, the claim that every woman has the right to have a baby is significant in emphasizing the importance of reproductive rights and individual autonomy. While considerations such as the welfare of the potential child and the responsibility of the state are important, denying women access to reproductive health care and the ability to make their own choices about their bodies can perpetuate gender inequality and violate fundamental human rights. On IVF Singer says "The technology of in vitro fertilization is morally neutral, and its use must be evaluated in terms of the intentions and motivations of those who use it" (Singer, 1993, p. 102). Further Glover says "In vitro fertilization raises ethical questions regarding the selection and destruction of embryos, but it also provides hope for couples struggling with infertility" (Glover, 1984, p. 118).
References:
Sanger, M. (1914). The morality of birth control. New York: Modern Library.
United Nations. (1948). Universal Declaration of Human Rights. Retrieved from https://www.un.org/en/about-us/universal-declaration-of-human-rights
Glover, J. (1984). Causing death and saving lives. London: Penguin Books, p. 118.
Glover, J. (1999). Causing death and saving lives. New York: Penguin Books.
Glover, J. (2012). Ethics: A Very Short Introduction. Oxford: Oxford University Press.
Singer, P. (1993). Practical ethics (2nd ed.). Cambridge: Cambridge University Press, p. 102.
Singer, P. (1994). Rethinking Life and Death: The Collapse of Our Traditional Ethics. New York: St. Martin's Press.
Singer, P. (2000). Writings on an Ethical Life. New York: HarperCollins.
Catechism of the Catholic Church. (1994). Vatican City: Libreria Editrice Vaticana.
Fadel, M. (2009). Islam and reproductive rights. In C. Arditti, R. Bosia, & W. J. Satterwhite (Eds.), Seeking Convergence in Policy and Practice: Communications and Culture (pp. 89-102). Bristol, UK: Policy Press.
Johnson, S. (2005). Reproductive Rights and Wrongs: The Global Politics of Population Control (2nd ed.). New York: Routledge.
Wynbrandt, J. (2008). A Brief History of Saudi Arabia. New York: Infobase Publishing.