That it is indeed the case, but this has no bearing on the fact that at the time of its death, an aborted fetus has not reached its potential. We can similarly recognize that the acorn is not morally equivalent to the oak tree, or more pertinently, that the egg is not morally equivalent to the chicken. Suppose that an egg (and yes, I'm aware that most humans do not consume fertilized eggs), were to be dropped into a pot of boiling water. We would accurately recognize that this act is not morally equivalent to dropping a chicken into a pot of boiling water because the increased sensory capacities of the chicken endow it with a greater capacity to suffer from being dropped into the pot of boiling water than the egg, despite the fact that the egg is a "potential chicken."
Similarly, at the time of its death, an aborted fetus is not a self-aware being and does not possess the capacity to suffer from its own death, since it cannot conceptualize its own death. This is fundamentally different from the death of a normal human, who possesses an awareness of his or her own existence, and accordingly, has formed preferences and interests about the future. So as with the analogy involving the chicken and the egg, though a fetus might be a "potential person," that is irrelevant to the suffering it endures at the actual point of its death because it is not yet endowed with the capacities to suffer from death in the same manner as a normal human.
Your argument could be extended to children.
By this, I assume you mean infants and very young toddlers. There is a crucial distinction between nonviable fetuses and infants, namely that of
extrinsic moral value. For instance, whilst a fetus killed by an abortion is presumably unwanted by its mother, a healthy infant is presumably wanted and its mother and extended family would suffer from its death. (Before you ask about a father's desire for a fetus to live whilst inside the mother, her moral desires are more pertinent than his so long as the fetus relies on her body to survive.) Similarly, a healthy infant can be adopted by others, and no purpose can be served by killing a healthy infant, since it can simply be given to another if its mother does not want it. This cannot be done with a nonviable fetus.
Humans ARE superior. And WE run the roost. Animals are USED by us. While I agree one can LOVE an animal, I have 3 dogs that are part of the family, they are NOT human.
Let me put it another way.... if we decide animals have human rights we will be unable to feed ourselves, make medical advances, create new sciences that require animal testing, etc etc etc.......
Declaring an animal can be murdered would be attributing to an animal the same rights as humans, which would mean the animals rights idiots would then have the foot hold to oppose killing animals for food, keeping pets, using animals in any experiment of any kind, claiming hitting an animal on the road was murder.... etc etc etc......
I did not claim that animals should have rights equivalent to those of normal humans. I claimed that rights and moral value should be determined by organisms' level of basic sentience, self-awareness, and other capacities to feel pain and suffer. Hence, I would not claim that animals were morally equivalent to normal humans. I would, however, claim that certain animals (other great apes being the most obvious example), are morally superior to certain types of humans, such as fetuses, and for that matter, infants. Moreover, if you have no objection to animal experimentation, shouldn't you similarly lack an objection to embryonic stem cell research, or even the use of fetuses and infants for the use of such experimental or medical research? Or why not eat babies, for that matter? Can you maintain a consistent moral objection to that?
another of those slippery slopes that too many are eager to fall there on. I guess they have no perception of what awaits at the bottom.
Are you under the impression that we stand on solid ground as it is? I can assure you that we most certainly don't.