Published August 21, 2014
Richard Dawkins is an evolutionary biologist, a prominent atheist, and a moral fool.
I say that in part (but only in part) because a woman seeking advice from him via Twitter confessed that she wouldn’t know what to do if she were pregnant with a child with Down syndrome. “Real ethical dilemma,” she wrote. But not for Dr. Dawkins. He tweeted this back: “Abort it and try again. It would be immoral to bring it into the world if you have the choice.”
Now that is a revealing adjective, isn’t it? Note what Dr. Dawkins isn’t saying. He didn’t say (as he later claims, when clumsily and misleadingly trying to clean up his mess) that he was merely recommending that the woman abort the child. Nor did he say it’s a morally complicated decision that should evoke sympathy. Or that it’s an agonizing matter she should, say, pray over.
No siree. From his Moral Mt. Olympus Dr. Dawkins decrees that parents who decide to give birth to, and unconditionally love, a Down syndrome child are committing a moral wrong, a moral evil.
Which raises some questions: Having given birth to a Down syndrome child, what should happen to that child? Under the theory that it’s better late than never, should the infant’s life be terminated post-birth since it was immoral to allow him to be born in the first place? If not, why not? On what basis does Dawkins decide people have moral worth? What’s the intelligence quotient that allows one to be welcomed in life rather than terminated? What other imperfections morally compel us to abort a child? And why stop there? What physical and mental imperfections should be eliminated by society in order to help us meet the ethical standards of Richard Dawkins? (Those standards, for the unaware, include a defense of “mild pedophilia”.)
Dr. Dawkins doesn’t seem to understand that Down syndrome children can live rewarding lives and can themselves touch the hearts and souls of others; and that there are parents of Down syndrome children who come to see the extra chromosome as not only associated with delays and impairments but also sweetness, joy, wonder, patience, and love.
For Dawkins, human dignity is not intrinsic; people’s worth is judged on whether or not they have 46 (thumbs up) or 47 (thumbs down) chromosomes. If children have intellectual disabilities or developmental delays–if they have flattened facial features, short necks, small heads–then off with their head. Or, to be more precise, suck out their brains, which collapses their skulls. In the nasty, brutish world of Richard Dawkins, this is what the mother and father of a Down syndrome child are morally obligated to do.
In our neighborhood there’s a young man with Down syndrome whom we often see running. My 10-year-old son and I have several times talked about him and how we admire him. Just the other week David asked me what the person’s condition was, and I explained to him what Down syndrome is. We spoke a bit about how a person’s worth isn’t based on intellectual abilities; it’s based on being a child of God. And that character matters more than intelligence.
Last night, after reading the comments by Dawkins, I asked my son what in particular he liked about this fellow. He replied, “I like that he’s so dedicated even though he has a sickness [Down syndrome].” He added, “I like that he’s so dedicated when so many other people who don’t have Down syndrome aren’t that way.” And then he added, “He’s kind of inspiring.”
Indeed he is. That person’s life has as much meaning as does Richard Dawkins’s. I would also wager a good deal of money that if he isn’t the intellectual equal of Dawkins, he is morally superior to him. And I for one would much rather have the young man with Down syndrome in my neighborhood than Richard Dawkins.
Peter Wehner is a senior fellow at the Ethics and Public Policy Center.
