Abortion, as we know it today, is not merely the result of contemporary political or social decisions, but rather it is deeply rooted in a series of philosophical and ideological transformations that have eroded the traditional view of human life. To understand abortion in its most profound dimension, we must analyze the ideologies that have made it possible. These include nomalism, protestantism, liberalism, modernism, legal positivism, and other philosophical errors that have undermined the dignity of the human being, both in the natural order and in the transcendent order.
NOMINALISM: THE FRAGMENTATION OF THE HUMAN BEING
Nominalism was the first step in the dissolution of the unitary vision of the human being. By denying the existence of universals, nominalism fragmented reality and denied the possibility of an intrinsic value to human life. Álvaro d’Ors highlighted how this break with objective reality opened the doors to a relativistic view of the human being, where life was no longer seen as sacred, but as an object of decision and manipulation.
PROTESTANTISM: THE FRAGMENTATION OF MORAL AUTHORITY
Protestantism exacerbated this fragmentation by rejecting the unique authority of the Church and promoting a subjective interpretation of morality. Rafael Gambra points out that the Protestant break allowed each individual to become the ultimate judge of what is right or wrong, facilitating the acceptance of decisions like abortion under the pretext of personal autonomy.
LIBERALISM: THE RADICAL AUTONOMY OF THE INDIVIDUAL
Liberalism, with its emphasis on individual autonomy, took this fragmentation even further. Danilo Castellano warns that liberalism detaches freedom from any reference to truth or the common good, thereby justifying abortion as an individual “right.” This approach becomes the foundation for the legalization of abortion by placing personal freedom above any consideration of the unborn child’s life.
MODERNISM: THE DENIAL OF NATURAL LAW
Modernism radicalized this dissolution even further by affirming that morality and truth are historical constructs subject to change. Miguel Ayuso observes that, under this ideology, abortion is normalized as a “natural” evolution of society, stripping human life of its immutable and sacred character.
LEGAL POSITIVISM: THE SEPARATION OF LAW AND MORALITY
Legal positivism completed this disassociation, allowing abortion to be legalized without reference to moral considerations. Álvaro d’Ors and Rafael Gambra emphasize that positivism turns law into a mere technical instrument, where human life can be sacrificed according to social consensus, without acknowledging its inherent value.
MATERIALISM AND UTILITARIANISM: THE DEGRADATION OF THE HUMAN BEING
Materialism, both in its dialectical form and in its practical approach, has contributed to the devaluation of human life, reducing it to a mere biological product whose value depends on its utility. Rafael Gambra explains that materialism erodes the notion of human dignity, justifying abortion as a means of optimizing social convenience.
Utilitarianism, in turn, has been one of the main philosophical currents that has subordinated human dignity to criteria of utility, welfare, or suffering. In its logic, the value of human life is measured by its capacity to maximize welfare or minimize suffering. Under this approach, abortion is justified when it is believed that bringing an unwanted child into the world or in difficult conditions would cause more pain than pleasure for the mother, family, or even society.
This approach completely dehumanizes the human being by reducing him to an object of calculation. Utilitarianism does not concern itself with the inviolability of life, but with the effects that this life could have on others. In this way, the sacrifice of innocent life is seen as a lesser evil in pursuit of the “greater good,” which is none other than maximizing the happiness of those who decide.
The consequences of this view are devastating. By justifying abortion based on utility, a culture is created in which the value of human life is conditioned by external and subjective circumstances. The life of the unborn becomes contingent, something that can be eliminated if it does not meet certain welfare or convenience criteria. This approach not only erodes human dignity but also undermines the fundamental principle that all life has intrinsic value, regardless of the circumstances in which it develops.
SOCIAL DARWINISM: ABORTION AS SELECTION
Social Darwinism has been another important factor in justifying abortion. This ideology, which sees human life as part of a natural selection process, justifies the elimination of “undesirable” or “weak” individuals in the name of progress. Álvaro d’Ors criticizes this dehumanizing view, which reduces human life to a matter of survival and utility.
CONCLUSION: THE RUPTURE WITH NATURAL ORDER AND THE DIVINE PLAN
Abortion is not just a manifestation of a moral crisis in the natural order but a far deeper fracture in the transcendent order. Each innocent life destroyed not only reflects the collapse of a civilization that has renounced the truth, but also an act of rebellion against the divine plan that endows human life with its sacred and inalienable character. In its desire to become master and lord of creation, humanity has usurped a role that belongs exclusively to God.
The acceptance of abortion is the denial of human dignity both in the natural and spiritual order. It is a profound wound in the soul of humanity, a rejection of the mystery of life and the creative love of God. By interrupting a life, humanity not only destroys a body but also breaks a chain of love that transcends time and space.
Abortion is the gravest sin against creation, a denial of the divine purpose inscribed in every human life. We are facing the worst of crimes, because it is not only an attack on who we are on earth but also on what we are called to be in eternity. Abortion is the manifestation of a humanity that has forgotten its place in the cosmos, that has reneged on its covenant with God.
There is an urgent need for a return to God, a reconnection with the transcendent order that grants us our true dignity. Human life is a sacred gift, and only by recognizing this truth can we begin to heal the wounds we have opened in the heart of our civilization. In defending life, we defend not only our humanity but also our relationship with the Creator. For in every life we defend, we are preserving the divine plan and protecting the most precious gift we have been given: life itself.
OMO
BIBLIOGRAPHY
• Álvarez d’Ors, A. (1995). El Derecho y la Realidad del Ser. Madrid: Ediciones Rialp.
• Gambra, R. (1997). La Crisis de la Civilización. Madrid: Speiro.
• Ayuso, M. (2011). El Estado en su Laberinto. Madrid: Speiro.
• Castellano, D. (2004). La Subversión Cultural del Liberalismo. Madrid: Biblioteca Tradición.
• Madiran, J. (1977). La Droite et la Gauche. Paris: NEL.
• de Prada, J. M. (2014). “El Aborto es Necesario”. ABC (Madrid), 24 de noviembre de 2014.
• Vallet de Goytisolo, J. (1983). Consideraciones Jurídicas sobre el Aborto. Madrid: Revista General de Legislación y Jurisprudencia.
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