What is meant by "ethics" in this initial context of reflection cannot be anything too complicated or strongly committed to particular ethical theori… - Julio Cabrera

What we notice, for example, when we get involved in ethical discussions on procreation, abortion or death penalty or in logical debates on analyticity, non-classic logics or lexical connections, is that the opposite positions are perfectly tenable, although they are not the positions that we ourselves prefer to take. We understand that our position about, for example, abortion, comes from a set of previous assumptions, preferences, dislikes, past experiences, education and so on, all elements and circumstances that oriented our choice of categories, concepts and modes of reasoning that certainly should greatly differ from the set of arguments of our interlocutors in a dialogue about the matter. Anything we can present about controversial topics like these would be normally opposed or refused by the other party through all kinds of objections. Opposition is not an anomaly, but the current form in which philosophy develops. Two human beings engaging in a discussion about philosophical questions are going naturally and per force to differ in substance and method in almost any topic at issue. What is the point in trying to impose one's own perspective?

(...) "meanings", besides having objective dimensions, are also hermeneutic and temporal-historical instances, precisely those that the analytical philosophize cannot grasp, because they are situated beyond their limits of understanding. "Meanings" are instances that can only be fully studied by other philosophies of language, capable of incorporating these experiential elements.

People proclaim that "the experience of parenthood is extraordinary" and recommend it to all (and denigrate those who have not gone through it). But we can wonder: "Extraordinary for whom?" It is certainly extraordinary for the parents. When they say that not only they will be happy and satisfied with the experience but also their children, they do not realize the immense asymmetry and mismatch between these two experiences, the experience of creating and of being created. The created child is compelled to accept the experience, to make it good and interesting (and even extraordinary); what other option would they have? This obligation is not present in the parents, where the "extraordinary" nature of the experience is part of an engaging and unilateral project. The situations of both parties are not comparable. Thus, when some reply: "There is no sense in you wanting to show that life is bad; you cannot decide for your child; maybe they will like to live," what does that mean? Of course, in a sense, they are compelled to like life! But this "liking" will always be a desperate acceptance. The created child is not in a position of really liking life. They could like it if they had really chosen to come into being. Faced with the fait accompli, they are forced to cling desperately to life. Either they "like it" or they will be destroyed (by a mental illness, or by the hostility of others).