Therefore, it is excluded from society of men. The actual moral rights that men withhold allow them to make there own decisions, communicate, to think rationally and live their lives freely. They have the ability within society to go out and experience different things, while the fetus is still housed inside the mother's womb. The fetus does not have the capability of doing those particular things, therefore eliminating its moral freedom. .
Human beings also have mental abilities, which the fetus indeed does not have. They have the ability to act by choice, to have sustained interests and thought, and for having goals. In any case, the collection of mental capacities sufficient to provide a human being with rights is typically called "personhood". This personhood quality has power over its biological makeup (specieshood). Mary Anne Warren states that in order to be considered a human one must entail particular characteristics. The traits that are "most central to the concept of personhood, or humanity in the moral sense" (Pojman, p.544) is to have consciousness, reasoning, self motivated activity, the capacity to communicate and the presence of self-concepts. According to the personhood view, the morality of abortion depends on the mental capacities of the fetus. In normal human beings, none of the mental capacities generally referred to as "higher" capacities, such as thought, are detectable until after birth. So it is unlikely that a fetus is a person because it has no rational thinking or a thought process while in the womb. Pro-life advocates make the point that brain activity occurs in fetuses, but their point has problems. The conventional pro-life view needs to account for the zygote, not the fetus, and there is no brain activity in zygotes; in fact, there is no brain in zygotes. So the conventional pro-life view can't incorporate personhood criteria at all. More importantly, brain activity is not in itself relevant.