Technological considerations of course determine what we can do and through that, what we actually end up doing. In that sense they're a necessary component of moral 'what to do' calculations.
What I meant was that you should be able to order all physically-possible actions by your preference function - in this case by morality - and then cross out the ones you can't actually achieve because you don't have the necessary technology, and take the highest remaining action on the list.
If the availability of some technology (artificial wombs) would make you select a choice you don't really want to select (declaring pre-implantation abortions immoral and illegal), then the thought experiment has helped us found a mistake in your proposed morality evaluation function ("a fetus can be aborted only if it couldn't survive outside the mother's body at that age").
As for your example: calling the terminally ill human 'a person' presupposes they have full personhood and moral value, and so should be kept from death. Whereas for early fetuses I and others hold that they are not persons and therefore we don't have a moral imperative to keep them alive no matter how easy it may be to do so.
I'll be interested to hear what you mean by 'a person'.
Some thoughts that I don't remember anyone expressing on LW.
First let's get this out of the way: life does not "begin at birth". As far as life can be said to "begin" anywhen, it begins at conception. Moreover, the child's intellectual abilities, self-awareness or similar qualities don't undergo any abrupt change at birth. It's just an arbitrary moment in the child's development. So it would seem that allowing killing kids only before they're born is illogical. What are the odds that your threshold for "personhood" coincides so well with the moment of birth? Could it be okay to kill kids up to 2 years old, say? CronoDAS voices this opinion here.
But there's another argument in favor of considering the moment of birth "special". Eliezer linked to a study showing that the degree of parental grief over a child's death, when plotted against the child's age, follows the same curve as the child's reproductive potential plotted against age. Now, the reproductive potential of an unborn kid depends on its chance of survival, and the moment of birth is special in this respect. In the ancestral environment many kids used to die at birth. And mothers died often too, which made their kids less likely to survive. An unborn kid is a creature that hasn't yet passed this big and sharply defined hurdle, so we instinctively discount our sympathy for its reproductive potential by a large factor without knowing why.
How much this should influence our modern attitudes toward abortion, if at all, is another question entirely. As medicine becomes better, kids and mothers become more likely to survive. So if our attitudes were allowed to drift toward a new evolutionary equilibrium which took account of technology, we'd come to hate abortions again (thx Morendil). But then again, the new evolutionary equilibrium is probably a very nasty system of values that no one in their right mind would embrace now (won't spell it out, use your imagination).
Ultimately your morality is up to you and the little voices in your head. You think womens' rights trump kids' rights or the other way round, okay. But if you use factual arguments, try to make sure they are correct.
ETA: see DanArmak's and Sniffnoy's comments for simpler explanations. Taken together, they sound more convincing to me than my own idea.