Two instances — one of immoral teaching and the other of immoral practice — may be adduced. The immoral teaching concerns abortion. As a materialist, I think it has been demonstrated that an embryo is a separate body and entity, and not merely (as some really did used to argue) a growth on or in the female body. There used to be feminists who would say that it was more like an appendix or even — this was seriously maintained — a tumor. That nonsense seems to have stopped. Of the considerations that have stopped it, one is the fascinating and moving view provided by the sonogram, and another is the survival of «premature» babies of featherlike weight, who have achieved «viability» outside the womb. This is yet another way in which science can make common cause with humanism. Just as no human being of average moral capacity could be indifferent to the sight of a woman being kicked in the stomach, so nobody could fail to be far more outraged if the woman in question were pregnant. Embryology confirms morality. The words «unborn child», even when used in a politicized manner, describe a material reality.
However, this only opens the argument rather than closes it. There may be many circumstances in which it is not desirable to carry a fetus to full term. Either nature or god appears to appreciate this, since a very large number of pregnancies are «aborted», so to speak, because of malformations, and are politely known as «miscarriages». Sad though this is, it is probably less miserable an outcome than the vast number of deformed or idiot children who would otherwise have been born, or stillborn, or whose brief lives would have been a torment to themselves and others. As with evolution in general, therefore, in utero we see a microcosm of nature and evolution itself. In the first place we begin as tiny forms that are amphibian, before gradually developing lungs and brains (and growing and shedding that now useless coat of fur) and then struggling out and breathing fresh air after a somewhat difficult transition. Likewise, the system is fairly pitiless in eliminating those who never had a very good chance of surviving in the first place: our ancestors on the savannah were not going to survive in their turn if they had a clutch of sickly and lolling infants to protect against predators. Here the analogy of evolution might not be to Adam Smith’s «invisible hand» (a term that I have always distrusted) so much as to Joseph Schumpeter’s model of «creative destruction», whereby we accustom ourselves to a certain amount of natural failure, taking into account the pitilessness of nature and extending back to the remote prototypes of our species.
Thus, not all conceptions are, or ever were, going to lead to births. And ever since the mere struggle for existence began to abate, it has been an ambition of the human intelligence to gain control over the rate of reproduction. Families who are at the mercy of mere nature, with its inevitable demand for profusion, will be tied to a cycle that is not much better than animal. The best way of achieving a measure of control is by prophylaxis, which has been restlessly sought since records were kept and which has in our own time become relatively foolproof and painless. The second-best fallback solution, which may sometimes be desirable for other reasons, is termination of pregnancy: an expedient which is regretted by many even when it has been undertaken in dire need. All thinking people recognize a painful conflict of rights and interests in this question, and strive to achieve a balance. The only proposition that is completely useless, either morally or practically, is the wild statement that sperms and eggs are all potential lives which must not be prevented from fusing and that, when united however briefly, have souls and must be protected by law. On this basis, an intrauterine device that prevents the attachment of the egg to the wall of the uterus is a murder weapon, and an ectopic pregnancy (the disastrous accident that causes the egg to begin growing inside the Fallopian tube) is a human life instead of an already doomed egg that is also an urgent threat to the life of the mother.
Every single step toward the clarification of this argument has been opposed root and branch by the clergy. The attempt even to educate people in the possibility of «family planning» was anathematized from the first, and its early advocates and teachers were arrested (like John Stuart Mill) or put in jail or thrown out of their jobs. Only a few years ago, Mother Teresa denounced contraception as the moral equivalent of abortion, which «logically» meant (since she regarded abortion as murder) that a sheath or a pill was a murder weapon also. She was a little more fanatical even than her church, but here again we can see that the strenuous and dogmatic is the moral enemy of the good. It demands that we believe the impossible, and practice the unfeasible. The whole case for extending protection to the unborn, and to expressing a bias in favor of life, has been wrecked by those who use unborn children, as well as born ones, as mere manipulable objects of their doctrine.
AS TO IMMORAL PRACTICE, it is hard to imagine anything more grotesque than the mutilation of infant genitalia. Nor is it easy to imagine anything more incompatible with the argument from design. We must assume that a designer god would pay especial attention to the reproductive organs of his creatures, which are so essential for the continuation of the species. But religious ritual since the dawn of time has insisted on snatching children from the cradle and taking sharp stones or knives to their pudenda. In some animist and Muslim societies, it is the female babies who suffer the worst, with the excision of the labia and the clitoris. This practice is sometimes postponed to adolescence and, as earlier described, accompanied by infibulation, or the sewing up of the vagina with only a small aperture for the passage of blood and urine. The aim is clear — to kill or dull the girl’s sexual instinct and destroy the temptation to experiment with any man save the one to whom she will be given (and who will have the privilege of rending those threads on the dreaded nuptial night). Meanwhile, she will be taught that her monthly visitation of blood is a curse (all religions have expressed a horror of it, and many still prohibit menstruating women from attending service) and that she is an unclean vessel.
In other cultures, notably the «Judeo-Christian», it is the sexual mutilation of small boys that is insisted upon. (For some reason, little girls can be Jewish without genital alteration: it is useless to look for consistency in the covenants that people believe they have made with god.) Here, the original motives appear to be twofold. The shedding of blood — which is insisted upon at circumcision ceremonies — is most probably a symbolic survival from the animal and human sacrifices which were such a feature of the gore-soaked landscape of the Old Testament. By adhering to the practice, parents could offer to sacrifice a part of the child as a stand-in for the whole. Objections to interference with something that god must have designed with care — the human penis — were overcome by the invented dogma that Adam was born circumcised and in the image of god. Indeed, it is argued by some rabbis that Moses, too, was born circumcised, though this claim may result from the fact that his own circumcision is nowhere mentioned in the Pentateuch.