Total projection on your part as I have not and do not need to sidestep any of it.
That’s not what projection means, unless you can actually show where I’ve sidestepped anything you’ve said. Go on. Try.
Here’s a tip: don’t bother playing rhetorical games with me. You’ve been losing that battle from the start. Including right now, because you still haven’t addressed how your original claim holds up in light of the fact that anti-abortion policies
also result in preventable deaths. Instead of dealing with that, you swerved into a basic truism, 'fetuses are alive and therefore abortion is killing them', as if simply stating that settles the argument. It doesn’t. It dodges the actual issue.
And let’s not pretend this is a one-off. You keep trying to frame pregnancy as some uniquely sacred exception, one so special it justifies overriding the mother’s basic rights. But only
until birth. Then, magically, all that moral weight evaporates. Suddenly, there’s no obligation to donate blood, tissue, or even a kidney, even to a born child. Why? Because now the physical connection is gone. Convenient.
You’re not applying a consistent principle. You’re carving out special rules to serve a moral conclusion you’ve already decided on, and calling it justice
It is not a surprise to me that some people can't comprehend (let alone appreciate) the difference between preventing someone from unjustly withdrawing "life support" for a child they created and connected to their body, themself. . And a situation where an UNCONNECTED body "needs life support" or an organ, blood, etc.
You call it "special pleading" as if that is an automatic disqualifier for the consideration. But, justices know fully well that there are cases where "special pleading" is legitimate.
You keep insisting this case is “different,” but you’ve yet to show
how in any way that holds up under scrutiny. That’s why it qualifies as special pleading, not the valid kind, but the kind used when someone wants to exempt their view from the standards they apply elsewhere.
You tried “it’s unaware.” So is a comatose adult. Or a newborn. They still don’t have a right to someone else’s organs.
Then you tried “but it’s connected to her body.” That’s not an argument, that’s a
description. And it proves nothing. Physical connection doesn't override bodily autonomy in
any other context. It doesn’t even create legal obligation between conjoined twins. So why here?
You’re not making a moral case. You’re making an emotional exception and hoping no one notices you can’t justify it. So again: what makes this situation so “special” that it suspends the principle of bodily autonomy you’d defend anywhere else? You’ve dodged that every time. Try answering it.
You keep wanting to wash over the fact that children (human beings) are entitled to the "equal protection" of our laws, no matter where they are or anything else. When you dismiss that fact, you are the one putting some other "cart before the horse."
Spare me the strawman. I have no issue with
equal protection for children. What I object to is granting them
superior rights, like the legal authority to override another person’s bodily autonomy for nine months. That's not justice. It's compelled sacrifice dressed up as morality.
And let's not pretend your word choice is accidental. You're saying
“children” like that magically resolves the debate. Yet even you admit that born "children" can’t legally force their parents to give up organs, blood, or any part of their body, no matter how dire the need. So why does that change the moment they're inside the womb?
Answer: it doesn’t. That’s why your special pleading fails. Because once birth happens, your entire framework collapses. You don’t actually believe in consistent rights, you believe in forcing compliance based on an emotionally charged exception that you can’t justify on principle.
So no, I’m not the one putting the cart before the horse. I’m the one asking why your horse vanishes the second it crosses the delivery room