In the context of abortion stigma, most abortion stories remain untold. The stories we do tell of abortion are often told to morally recuperate the status of the woman who has an abortion through a recourse to tragedy. Tragedy frames experiences where every choice produces some suffering, so decisions are geared toward maintaining individual integrity rather than adherence to absolute moral truths. This article argues that one dominant tragic abortion narrative, that of the disabled fetus, works to recuperate the moral status of “fit” mothers while actively constructing disabled lives as unlivable and undesirable. The option to stigmatize disability in recuperating the moral status of the woman who has an abortion relies on eugenic logics that also construct a variety of women (racialized, poor, disabled, and young) as illegitimate reproductive subjects. The article analyzes narratives of Sherri Finkbine's 1962 abortion in relation to contemporary narratives of late‐term abortions involving nonviable fetuses to expose how investment in medical judgments of good births enables particular women to make use of tragic narratives to maintain their status as moral mothers without disturbing broader abortion stigma or eugenic logics.

中文翻译：

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良好的堕胎是悲剧性的堕胎：适合母亲和残疾的污名

在堕胎耻辱的背景下，大多数堕胎故事仍然不为人知。我们确实讲过流产的故事常常被告知要通过悲剧在道德上调养堕胎妇女的地位。悲剧框架经历的每一个选择都会带来一些痛苦，因此决策着眼于维护个人诚信而不是坚持绝对的道德真理。本文认为，一种占主导地位的悲剧性流产叙事，即残疾胎儿的叙事，旨在调养“健康”母亲的道德状况，同时积极地将残疾生活建设为不宜生活和不受欢迎的生活。为使堕胎妇女的精神状态恢复正常而对残疾进行污名化的选择取决于优生逻辑，这种逻辑也构成了各种妇女（种族，贫穷，残疾，和年轻）作为非法生殖科。这篇文章分析了谢里·芬比宾（Sherri Finkbine）1962年堕胎的叙述与当代涉及不活胎儿的晚期堕胎的叙述，以揭示对良好分娩的医学判断的投资如何使特定妇女能够利用悲剧性叙述来维持自己作为道德母亲的地位而不会打扰。更广泛的堕胎污名或优生逻辑。