Yes, a parent should be able to abort their child if it is revealed that it is not the sex they desired.
Some scholars believe that when sex ratios are high, women actually become valued more because of their relative shortage. Park and Cho (1995) suggest that as women become more scarce, they may have “increased value for conjugal and reproductive fun... ctions” (75). Eventually, this could lead to better social conditions, followed by the birth of more women and sex ratios moving back to natural levels. This claim is supported by the work of demographer Nathan Keifitz. Keifitz (1983) wrote that as women become fewer, their relative position in society will increase. However, to date, no data has supported this claim.
It has been suggested by Belanger (2002) that sex-selective abortion may have positive effects on the mother choosing to abort the female fetus. This is related to the historical duty of mothers to produce a son in order to carry on the family name. As previously mentioned, women gain status in society when they have a male child, but not when they have a female child. Oftentimes, bearing of a son leads to greater legitimacy and agency for the mother. In some regions of the world where son preference is especially strong, sonless women are treated as outcasts. In this way, sex-selective abortion is a way for women to select for male fetuses, helping secure greater family status.
Goodkind (1999) argues that sex-selective abortion should not be banned purely because of its discriminatory nature. Instead, he argues, we must consider the overall lifetime possibilities of discrimination. In fact, it is possible that sex-selective abortion takes away much of the discrimination women would face later in life. Since families have the option of selecting for the fetal sex they desire, if they choose not to abort a female fetus, she is more likely to be valued later in life. In this way, sex-selective abortion may be a more humane alternative to infanticide, abandonment, or neglect. Goodkind (1999) poses an essential philosophical question, “if a ban were enacted against prenatal sex testing (or the use of abortion for sex-selective purposes), how many excess postnatal deaths would a society be willing to tolerate in lieu of whatever sex-selective abortions were avoided?