The myth of absolute bodily autonomy

In Western societies, the narrative of “My body, my choice” is often presented as a universal truth—especially in the context of pregnancy and abortion. But how robust is this principle when examined through logical, historical, and ethical lenses? It’s time to ask uncomfortable questions and critically challenge popular narratives.

1. Sex Is Not a Consequence-Free Leisure Activity

A key issue in modern Western societies is the cultural decoupling of sexuality from its biological consequences. The notion that sex is merely a personal leisure decision with no lasting consequences is a relatively recent idea—enabled by modern contraceptive methods. But no contraceptive is entirely reliable. Pregnancy is always a possible outcome unless a permanent solution like sterilization is undertaken.

Describing unintended pregnancies as “accidents” often overlooks that they result from a series of conscious micro-decisions: partner choice, contraception use, risk assessment in unprotected sex. These decisions—motivated by pleasure, trust, convenience, or lack of self-discipline—can, cumulatively, lead to pregnancy.

Counterargument: Advocates of sexual freedom emphasize that education and access to contraception enable young people to make informed, responsible choices. Sexual self-fulfillment is part of individual development and a sign of societal freedom.

Response: If education and access to contraception were sufficient to significantly reduce unintended pregnancies, statistics would reflect this. Yet, the numbers tell a different story. The conclusion: information alone isn’t enough. A culture has emerged where even serious consequences are seen as reversible, fostering unrealistic expectations about undoing personal decisions.

2. Autonomy vs. Responsibility

The slogan “My body, my choice” suggests full autonomy. But pregnancy affects not only the woman’s body—it involves a second biological organism: the unborn child. In most cases, sex is voluntary (excluding cases of assault), and the risk of conception is known. Thus, abortion can be seen not as an expression of autonomy, but as a retrospective attempt to undo a previous decision.

Counterargument: Critics argue that bodily autonomy must lie with the woman, as she bears the physical and psychological burden of pregnancy. Imposing unilateral responsibility is unjust.

Response: This argument implicitly suggests that women are incapable of realistically assessing the consequences of voluntary sexual activity. Yet, a truly self-determined, emancipated woman would say: “I accepted the risk and take responsibility for the possible consequences.” Anything else borders on infantilization—which contradicts the very ideal of autonomy.

3. Cultural Context: Consumerism and Short-Term Thinking

Today’s culture prioritizes short-term gratification: hookup culture, dating apps, sexual self-expression. Long-term values like partnership, family formation, and stability are increasingly sidelined. In such an environment, pregnancy is often seen as an “option” one can opt out of—without lasting consequence.

Counterargument: Societal shifts toward individual life paths are seen as positive. The right to abortion ensures flexibility and self-determination in a pluralistic society.

Response: If the freedom to shape one’s life depends on the right to abortion, why isn’t voluntary sterilization equally promoted? The logic becomes paradoxical: freedom is secured not through foresight and responsibility, but through post hoc correction of biological consequences.

4. The Medical Industry and Economic Interests

Abortion is not just ethically or medically contentious—it is also a lucrative business. Major organizations and clinics generate millions annually. This raises the question: is the societal debate on abortion driven purely by ethics—or also by economic incentives?

Counterargument: Economic factors exist in all areas of medicine. What matters is that women receive safe, high-quality care—regardless of profit motives.

Response: In reality, the abortion market is worth billions. Even so-called non-profits operate under economic structures. Many women decide under time pressure and emotional stress—making them vulnerable to poor information, medical errors, or questionable counseling. These aspects are often ignored in public discourse.

5. Trauma and Misinformation

Many women report psychological distress, guilt, or even trauma after an abortion. Those who have experienced miscarriage often describe emotional shock upon seeing an embryo.

Facts: As early as week 8, embryonic limbs and facial features can be clearly identified using medical imaging. By week 10, physical features like fingers, eyes, ears, and facial contours are clearly visible—especially in high-resolution ultrasound scans.

Counterargument: Simplified language in counseling is helpful to reduce emotional strain. Many women find abortion relieving, not traumatic.

Response: Even if individual experiences vary, fact-based education should not be replaced by emotionally comforting euphemisms. Terms like “clump of cells” no longer reflect medical reality beyond a certain stage—and may lead to guilt when women later discover the truth. A responsible society owes its citizens transparency—even on difficult topics.

6. Legal Inequality of Fathers

Men who wish to keep a child against the mother’s will have virtually no legal options—even if they’re willing to assume full responsibility. Conversely, they can be forced to pay child support, even if they did not consent to the birth.

Counterargument: Since only the woman bears the physical burden of pregnancy, only she should decide its continuation. Equality should not be confused with symmetry.

Response: If we take equality seriously, we must also recognize the man’s risk: decades of financial responsibility, work strain, existential pressure. That too is a physical and mental burden. The total legal powerlessness of men contradicts the principle of equal partnership.

7. The Myth of Absolute Safety

Abortion is often called a “safe procedure.” In practice, complications can occur: bleeding, infections, uterine or fallopian injuries, later fertility issues, or hormonal imbalances. Psychological effects such as depression, guilt, or relationship problems are also documented.

Counterargument: Compared to illegal abortions, legal ones are far safer. According to WHO, they are among the safest gynecological procedures.

Response: Citing relative safety obscures the fact that legal abortions still carry risks. Yet, women are often minimally or poorly informed about this—contrary to medical disclosure obligations. “Safe” does not mean “risk-free.”

8. Inconsistent Application of “My Body, My Choice”

In other areas, bodily autonomy is restricted when others' lives are at stake—e.g., suicide prevention, vaccine mandates, involuntary psychiatric treatment. In abortion debates, however, the existence of a second life is often ignored.

Counterargument: Pregnancy is a unique case involving two biologically connected bodies. The unborn child lacks legal personhood. The mother’s psychological burden is more significant.

Response: This logic is inconsistent when courts speak of “double homicide” in the killing of a pregnant woman—implying a legal or moral status for the fetus. Additionally, suicidal or mentally ill individuals must undergo counseling and waiting periods—why not in abortion cases? The standard seems to shift depending on political agenda.

9. Promotion Instead of Elimination

Instead of treating abortion as the only option, societies could promote life-affirming alternatives:

• Financial support for women choosing adoption.

• Faster and more transparent adoption processes.

• Comprehensive medical and psychological care for victims of sexual violence

Counterargument: Critics warn of economic pressure on vulnerable women and the risk of “birthing for money.” Such models could be morally exploitative.

Response: If financial incentives are problematic, then commercial surrogacy should face equal criticism. Yet it’s widely accepted that women can carry children for others in exchange for payment. Why is it immoral when the child is their own?

10. Double Standards in Bodily Autonomy

While “My body, my choice” was considered sacred in the abortion debate, the same phrase was dismissed during the COVID-19 pandemic by vaccine opponents as selfish and dangerous. This contradiction reveals: it’s not a universal principle, but a context-dependent argument.

Counterargument: Public health can justify restrictions on personal freedom—for example, during infectious disease outbreaks. Pregnancy is an individual case.

Response: A massive number of abortions also affects public welfare—through population decline, pension crises, and labor shortages. Yet this impact is rarely discussed. The concept of public good is applied selectively.

11. Fear as a Tool of Opinion-Shaping

Fear—of motherhood, of being overwhelmed, of financial hardship—is a powerful influence. It can override rational decision-making and steer public opinion. Narratives that exploit fear should always be scrutinized.

Counterargument: Fear is a legitimate emotion. It points to real risks and can encourage caution.

Response: That’s true—but fear is often strategically exploited by media, politics, and industry. Decisions made under extreme emotional pressure are viewed critically in most areas—especially in medicine. Why is this insight so often ignored when it comes to abortion?

Conclusion

Abortion is not just a private matter—it reflects the moral compass of a society. If we truly want to empower women with real self-determination, we must provide them not only with choice, but with full information, societal support, and ethical guidance. Only then does autonomy become true responsibility—and freedom a sustainable foundation for shared life.

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