Regret Abortion Quotes

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You could have had an abortion.” “Mr. Ludefance, when I found out that I was pregnant, I never thought twice about getting rid of it. I could have so easily. But it was my choice to keep this baby.” “That was a brave choice to make.” “I have no regrets, Mr. Ludefance.
Behcet Kaya (Body In The Woods (Jack Ludefance, #2))
Is a lifetime long enough to hold the regret that I have for that fantastically aborted but crazily sweet love affair?
Tennessee Williams
But all this was nothing compared to the face which I regret to say vaguely resembled my own, less the refinement of course, same little abortive moustache, same little ferrety eyes, same paraphimosis of the nose, and a thin red mouth that looked as if it was raw from trying to shit its tongue.
Samuel Beckett (Molloy)
Our politicians tell us we are free, even though most governments take over 50% of what we earn. They claim we get services that we need for our hard-earned money, even though we could buy the same services at half the price from the private sector. Today, we ridicule the slave-owners' claim that they "gave back" to their slaves by housing, clothing, feeding them, and bestowing upon them the "benefits" of civilization instead of leaving them in their native state. We see this as a self-serving justification for exploitation. In the future, we will view being forcibly taxed to pay for things we don't want, such as bombs for the Middle East, subsidies for tobacco, other people's abortions, regulations that put small businesses out of business, prisons for people trying to feel good, keeping life-saving medications out of the hands of dying people, etc., as taking away our freedom. When even a small portion of our lives is spent enslaved, that part tends to dominate the rest of our time. If we don't put our servitude first as we structure the remainder of our lives, our masters will make sure we regret it. How much freedom do we need to survive and how much do we need to thrive?
Mary J. Ruwart
Sometimes I think Earth has got to be the insane asylum of the universe. . . and I'm here by computer error. At sixty-eight, I hope I've gained some wisdom in the past fourteen lustrums and it’s obligatory to speak plain and true about the conclusions I've come to; now that I have been educated to believe by such mentors as Wells, Stapledon, Heinlein, van Vogt, Clarke, Pohl, (S. Fowler) Wright, Orwell, Taine, Temple, Gernsback, Campbell and other seminal influences in scientifiction, I regret the lack of any female writers but only Radclyffe Hall opened my eyes outside sci-fi. I was a secular humanist before I knew the term. I have not believed in God since childhood's end. I believe a belief in any deity is adolescent, shameful and dangerous. How would you feel, surrounded by billions of human beings taking Santa Claus, the Easter Bunny, the tooth fairy and the stork seriously, and capable of shaming, maiming or murdering in their name? I am embarrassed to live in a world retaining any faith in church, prayer or a celestial creator. I do not believe in Heaven, Hell or a Hereafter; in angels, demons, ghosts, goblins, the Devil, vampires, ghouls, zombies, witches, warlocks, UFOs or other delusions; and in very few mundane individuals--politicians, lawyers, judges, priests, militarists, censors and just plain people. I respect the individual's right to abortion, suicide and euthanasia. I support birth control. I wish to Good that society were rid of smoking, drinking and drugs. My hope for humanity - and I think sensible science fiction has a beneficial influence in this direction - is that one day everyone born will be whole in body and brain, will live a long life free from physical and emotional pain, will participate in a fulfilling way in their contribution to existence, will enjoy true love and friendship, will pity us 20th century barbarians who lived and died in an atrocious, anachronistic atmosphere of arson, rape, robbery, kidnapping, child abuse, insanity, murder, terrorism, war, smog, pollution, starvation and the other negative “norms” of our current civilization. I have devoted my life to amassing over a quarter million pieces of sf and fantasy as a present to posterity and I hope to be remembered as an altruist who would have been an accepted citizen of Utopia.
Forrest J. Ackerman
Add to this the species of government which prevails over nine tenths of the globe, which is despotism: a government, as Locke justly observes, altogether "vile and miserable," and "more to be deprecated than anarchy itself."(2*) Certainly every man who takes a dispassionate survey of this picture will feel himself inclined to pause respecting the necessity of the havoc which is thus made of his species, and to question whether the established methods for protecting mankind against the caprices of each other are the best that can be devised. He will be at a loss which of the two to pronounce most worthy of regret, the misery that is inflicted, or the depravity by which it is produced. If this be the unalterable allotment of our nature, the eminence of our rational faculties must be considered as rather an abortion than a substantial benefit; and we shall not fail to lament that, while in some respects we are elevated above the brutes, we are in so many important ones destined for ever to remain their inferiors.
William Godwin (Enquiry Concerning Political Justice, and Its Influence on General Virtue and Happiness)
I was 21 when I found out I was pregnant and we both knew that I couldn’t continue with the pregnancy … Neither of us regret the decision to have an abortion but the shame, silence and secrecy that surrounded it were absolutely horrific … We did not have a diagnosis of a fatal foetal abnormality, I was not raped, I was not a victim of incest and my life was not in imminent danger but this was the decision that we had to make … My only regret is that I accepted the shame that this country and its people put on women and have carried it for so long. For too long.
Jenny Brown (Without Apology: The Abortion Struggle Now (Jacobin))
The textbooks of history prepared for the public schools are marked by a rather naive parochialism and chauvinism. There is no need to dwell on such futilities. But it must be admitted that even for the most conscientious historian abstention from judgments of value may offer certain difficulties. As a man and as a citizen the historian takes sides in many feuds and controversies of his age. It is not easy to combine scientific aloofness in historical studies with partisanship in mundane interests. But that can and has been achieved by outstanding historians. The historian's world view may color his work. His representation of events may be interlarded with remarks that betray his feelings and wishes and divulge his party affiliation. However, the postulate of scientific history's abstention from value judgments is not infringed by occasional remarks expressing the preferences of the historian if the general purport of the study is not affected. If the writer, speaking of an inept commander of the forces of his own nation or party, says "unfortunately" the general was not equal to his task, he has not failed in his duty as a historian. The historian is free to lament the destruction of the masterpieces of Greek art provided his regret does not influence his report of the events that brought about this destruction. The problem of Wertfreíheit must also be clearly distinguished from that of the choice of theories resorted to for the interpretation of facts. In dealing with the data available, the historian needs ali the knowledge provided by the other disciplines, by logic, mathematics, praxeology, and the natural sciences. If what these disciplines teach is insufficient or if the historian chooses an erroneous theory out of several conflicting theories held by the specialists, his effort is misled and his performance is abortive. It may be that he chose an untenable theory because he was biased and this theory best suited his party spirit. But the acceptance of a faulty doctrine may often be merely the outcome of ignorance or of the fact that it enjoys greater popularity than more correct doctrines. The main source of dissent among historians is divergence in regard to the teachings of ali the other branches of knowledge upon which they base their presentation. To a historian of earlier days who believed in witchcraft, magic, and the devil's interference with human affairs, things hàd a different aspect than they have for an agnostic historian. The neomercantilist doctrines of the balance of payments and of the dollar shortage give an image of presentday world conditions very different from that provided by an examination of the situation from the point of view of modern subjectivist economics.
Ludwig von Mises (Theory and History: An Interpretation of Social and Economic Evolution)
there were certain crimes where requests for leniency merely made me angry. Such crimes were, for instance, rape, or the circulation of indecent literature, or anything connected with what would now be called the “white slave” traffic, or wife murder, or gross cruelty to women and children, or seduction and abandonment, or the action of some man in getting a girl whom he had seduced to commit abortion. I am speaking in each instance of cases that actually came before me, either while I was governor or while I was president. In an astonishing number of these cases men of high standing signed petitions or wrote letters asking me to show leniency to the criminal. In two or three of the cases—one where some young roughs had committed rape on a helpless immigrant girl, and another in which a physician of wealth and high standing had seduced a girl and then induced her to commit abortion—I rather lost my temper, and wrote to the individuals who had asked for the pardon, saying that I extremely regretted that it was not in my power to increase the sentence. I then let the facts be made public, for I thought that my petitioners deserved public censure. Whether they received this public censure or not I did not know, but that my action made them very angry I do know, and their anger gave me real satisfaction.
Theodore Roosevelt (Theodore Roosevelt: An Autobiography)
Farren held her face when he slapped her in her stomach after he told her he didn’t want more children, and she was forced to get an abortion; an abortion that she regrets every single day.
Nako (The Connect's Wife 3: The Finale)
Julie regretted having slept with the boy, or more accurately, having done so without protection, but she couldn’t bring herself, as hard as she tried, to feel wrong for having done so. She was chagrined at having made what she considered to be a serious mistake, but she simply was not ashamed of it, and she couldn’t make herself feel an emotion she didn’t feel. The act of lovemaking, she told her mother, had seemed neither wrong nor unnatural. She had been following a desire that God surely had given her for a reason. She had felt terrible about the abortion but she couldn’t bring herself to feel genuinely guilty for that either, given the alternative, which was simply unthinkable to her – and she was too honest to fake a remorse that didn’t and couldn’t exist.
Quent Cordair (A New Eden (Idolatry Book 2))
This is why murder and suicide are both sins. It is God's prerogative alone, as Creator, to give and take innocent life..asserts human beings are the ones who control life and death..A moral duty to honor life supersedes the personal hardship that might come due to pregnancy..Jesus reveals that this man was born blind so that one day he might see, know, declare, and delight in the glory of Christ..If the rapist were caught, would we encourage this woman to murder him in order to get emotional relief?..the God of the gospel has a proven track record of working all things, including evil things, for his good purposes..he has the power, love, goodness, and grace to give you and me all that we need to persevere through difficulty..It's moral silliness and cultural suicide to say that government shouldn't take away people's right to choose. What matters is what we're choosing..Of course we are pro-choice on these and thousands of other things..I plead for you to step out of a muddled middle road that says, "I may not choose abortion, but I don't think we should take away others' right to choose it"..Such thinking is not enlightened tolerance; it is sinful indifference..God does not desire for you or anyone else to live with the pain of regret. It is altogether right to hate sin in your history. The pain of past sin is often a powerful deterrent to future sin, but don't let it rob you of the peace God has designed for you in the present.
David Platt (A Compassionate Call to Counter Culture in a World of Poverty, Same-Sex Marriage, Racism, Sex Slavery, Immigration, Abortion, Persecution, Orphans and Pornography)
Among those who would block the right of rape victims to choice, none is more determined than David C. Reardon,48 founder of the Elliott Institute. There is no eponymous Elliott; the institute’s website explains that the name was selected to sound official and impartial. Starting in the early 1980s, some pro-life advocates opposed abortion even for rape victims on the basis that it could lead to a condition they named ‘postabortion syndrome’,49 characterised by depression, regret and suicidality – a condition formulated as evidence that the Supreme Court had been wrong, in Roe v. Wade, when it averred that abortion was a safe procedure. The ultimate goal of the Elliott Institute is to generate legislation that would allow a woman to seek civil damages against a physician who has ‘damaged her mental health’ by providing her with an elective abortion. On the topic of impregnated survivors of rape and incest, Reardon states in his book Victims and Victors, ‘Many women report that their abortions felt like a degrading form of “medical rape.”50 Abortion involves a painful intrusion into a woman’s sexual organs by a masked stranger.’ He and other anti-abortion partisans often quote the essay ‘Pregnancy and Sexual Assault’ by Sandra K. Mahkorn, who suggests that the emotional and psychological burdens of pregnancy resulting from rape ‘can be lessened with proper support’.51 Another activist, George E. Maloof, writes, ‘Incestuous pregnancy offers a ray of generosity to the world,52 a new life. To snuff it out by abortion is to compound the sexual child abuse with physical child abuse. We may expect a suicide to follow abortion as the quick and easy way to solving personal problems.
Andrew Solomon (Far From The Tree: Parents, Children and the Search for Identity)
It bears repeating: one in three American women have had abortions in their lifetime. I have probably done more than ten thousand abortions in the past dozen years. With numbers like that, it’s inevitable that some proportion of patients will regret their decision – though in my experience, this seldom happens. More often, a woman remembers her abortion as a bittersweet event: an incidence of having to do what was necessary.
Willie Parker (Life's Work: A Moral Argument for Choice)
Desecration Regrets about violating sanctity were more numerous than regrets about subverting authority. These regrets were also emotionally intense—especially when they centered on one of the most fiercely contested issues of the last sixty years: abortion.
Daniel H. Pink (The Power of Regret: How Looking Backward Moves Us Forward)
A fifty-year-old woman in Arkansas said: I had an abortion at age twenty. That is the biggest regret of my life. My second-biggest regret is that I had another one at age twenty-five.
Daniel H. Pink (The Power of Regret: How Looking Backward Moves Us Forward)
A fifty-eight-year-old woman in Puerto Rico regretted: Having an abortion. Having to say I’m sorry when I meet him/her in Heaven.
Daniel H. Pink (The Power of Regret: How Looking Backward Moves Us Forward)
Haidt and his colleagues call this idea “moral foundations theory.” [4] Drawing on evolutionary biology, cultural psychology, and several other fields, they show that beliefs about morality stand on five pillars: Care/harm: Children are more vulnerable than the offspring of other animals, so humans devote considerable time and effort to protecting them. As a result, evolution has instilled in us the ethic of care. Those who nurture and defend the vulnerable are kind; those who hurt them are cruel. Fairness/cheating: Our success as a species has always hinged on cooperation, including exchanges that evolutionary scientists call “reciprocal altruism.” That means we value those whom we can trust and disdain those who breach our trust. Loyalty/disloyalty: Our survival depends not only on our individual actions, but also on the cohesiveness of our group. That’s why being true to your team, sect, or nation is respected—and forsaking your tribe is usually reviled. Authority/subversion: Among primates, hierarchies nourish members and protect them from aggressors. Those who undermine the hierarchy can place everyone in the group at risk. When this evolutionary impulse extends to human morality, traits like deference and obedience toward those at the top become virtues.[5] Purity/desecration: Our ancestors had to contend with all manner of pathogens—from Mycobacterium tuberculosis to Mycobacterium leprae—so their descendants developed the capacity to avoid them along with what’s known as a “behavioral immune system” to guard against a broader set of impurities such as violations of chastity. In the moral realm, write one set of scholars, “purity concerns uniquely predict (beyond other foundations and demographics such as political ideology) culture-war attitudes about gay marriage, euthanasia, abortion, and pornography.” [6] Moral foundations theory doesn’t say that care is more important than purity or that authority is more important than fairness or that you should follow one set of foundations instead of another. It simply catalogs how humans assess the morality of behavior. The theory is descriptive, not prescriptive. But its descriptive power is considerable. Not only did it reshape my understanding of both human reasoning and modern politics; it also offered an elegant way to interpret our moral regrets.
Daniel H. Pink (The Power of Regret: How Looking Backward Moves Us Forward)
Pro-choicers assiduously insisted that “nobody is pro-abortion.” People who got abortions were either desperate or irresponsible. I didn’t hear any stories like mine—abortions that weren’t traumatic, that weren’t regretted or obtained under desperate circumstances, but were just young pregnant people exercising their rights to steer their own futures.
Lindy West (The Witches are Coming)
To all of you women reading this, who may have had an abortion in the past and now regret the error of your ways: God wants to forgive you. You need to do your part though, by repenting of your sins and getting washed in the sin-cleansing Blood of Lord Jesus.
Michael Sawdy (The Signs of Our Times: 12 Biblical Reasons Why This Could Be the Generation of the Rapture)
My body, my work, my voice, my confidence, my power, my determination to demand a life as potent, vibrant, public and complex as any man's. My abortion wasn’t intrinsically significant, but it was my first big grown-up decision – the first time I asserted, unequivocally: ‘I KNOW THE LIFE I WANT AND THIS IS NOT IT"; the moment I stopped being a passenger in my own body and grabbed the rudder... The truth is I don't give a damn why anyone has an abortion. I believe unconditionally in the right of people with uteruses to decide what grow inside of their body and feeds on their blood and endangers their life and reroutes their future. There are no "good" abortions and "bad" abortions, there are only pregnant people who want them and pregnant people who don't, pregnant people who have access and support and pregnant people who face institutional roadblocks and lies... For that reason, we simply MUST talk about it. The fact that abortion is still a taboo subject means that opponents of abortion get to define it however suits them best. They can cast those of us who have had abortions as callous monstrosities and seed fear in anyone who might need one by insisting that the procedure is always traumatic, always painful, and always an impossible decision. Well we're not and it's not. The truth is that life is unfathomably complex and every abortion story is as unique as the person who lives it. Some are traumatic, some are even regretted, but plenty are like mine... My abortion was a normal medical procedure that got tangled up in my bad relationship, my internalized fatphobia, my fear of adulthood, my discomfort with talking about sex; and one that, because of our culture’s obsession with punishing female sexuality and shackling women to the nursery and the kitchen, I was socialized to approach with shame and describe only in whispers. But the procedure itself was the easiest part. Not being able to have one would have been the real trauma.
Lindy West (Shrill: Notes from a Loud Woman)