Although abortion is contentious, the moral position of the embryo and foetus is the key philosophical issue in the debate over abortion. It seems that only a limited percentage of abortions may be justified if any; when the foetus is seen as a person with the right to life of any other human being born, since murdering children because they are undesired, illegitimate or disabled is not an ethically acceptable practice. On the other side, the morality of abortion is not always as simple. Even if the notion is known that a baby is a person, this does not mean that the pregnant woman is entitled to utilise her body in any manner. The moral character of abortion is therefore not only determined by the location of the foetus, but also by the duty of a pregnant woman to keep the baby to full term.
Conservatives think that from the time of conception, the foetus is a human being and that it has the same rights as any other man born. Many conservative organisations, including the Catholic Church, believe an infant is a person with full moral rights before an embryo is placed in the uterus, at the start of pregnancy. The embryo is seen by the Catholic Church as a whole human being from the moment of conception (the conjoining of sperm and egg). This is because the embryo gets its own genetic code, which is different from either the mother’s or father’s genetic code. Catholic doctrine thus views conception rather than implantation as the beginning of the existence of a human being instead of the beginning of his life.
Although Conservatives recognise that throughout pregnancy the foetus is experiencing significant changes, they do not think that these changes are of any moral importance. There is no moment in development, in accordance with their point of view, when we can say, “Now we have a guy who didn’t have it a day, a week, or a month ago.” Conservatives think that when we can declare, “We have a human being where we didn’t have one yesterday, there is no purpose in the evolution.” Any effort to identify the start of humanity at any certain moment, such as when brain waves arise, will surely start to look human in the foetus, or when there is a quickening or viability, will be arbitrary, since all these stages will occur if the foetus can grow and develop.
Abortion is permitted under a number of distinct legal categories in various nations throughout the world. In certain countries, without giving a reason, women may seek an abortion, whereas others require specific explanations. Others have an unclear ban, in which laws prohibit unlawful abortion but do not provide legal reasons, while other nations forbid abortion for every reason. Laws have been discussed and modified throughout the years, with various justifications for regulating them.
In countries with more liberal abortion regulations, such as the U.S. and South Africa, many women may face barriers to ending their pregnancy. All potential obstacles for access to abortion services in particular regions include the distance between health facilities, the strict restrictions on these facilities, the expense of operating the facility and the accessibility of healthcare workers ready to carry out abortions.
There is little access to abortion information for Ethiopians. According to current statistics, 47 per cent of the 620,300 abortions carried out in 2014 were deemed unsafe. While the legislation has changed, many young women still face significant barriers in obtaining safe abortion services.
Shortly after the amendment of the abortion legislation, the Ethiopian government published clinical recommendations for safe pregnancy terminations.  Abortion is defined in accordance with the requirements for the first 28 weeks of pregnancy. Misoprostol and Mifepristone medication abortions, as well as surgical abortions with manual suction, are all alternatives for women seeking abortions (MVA). If pregnancy is older than 12 weeks, it is regarded for the second quarter and may be done exclusively in hospitals by specialised physicians.
The termination of pregnancy (TOP) or feticide for serious foetal abnormalities is an ethical and moral quagmire and may also be illegal in countries with stringent abortion legislation. Although diagnostic methods like foetal ultrasound, magnetic resonance imaging and genetic screening have made prenatal diagnostics more precise, in many African states these technologies are still available, making TOP-diagnosis and counselling in such countries much more difficult. When it comes to ethical issues, the autonomy rights of a woman may clash with the right of the foetus to a person and the moral responsibilities of the doctor to the community. As such, feasible foetuses in liberal countries may not have legal personhood rights, thus respecting pregnant women’s TOP choices is the proper response