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Judith thompson defense of abortion summary
Judith thompson defense of abortion summary
Judith thompson defense of abortion summary
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The topic of abortion has become a hotly politicized albeit deeply personal decision in the last few decades. Two articles, “A Defense of Abortion” by Judith Jarvis Thompson and “An Almost Absolute Value in History” by John T. Noonan, Jr. help to give an ethical face to the choice in support and opposition to abortion, respectively. Thomson focuses on the rights of the mother in choosing abortion as a form self-defense while conversely Noonan defends the human rights of a fetus. However, each author further clarifies their arguments with the use of imagery and emotion. In Thomson’s article, her primary argument in defense of abortion is that women have the right to life and abortion itself serves as a form of self-defense for women whose life is being harmed. It is important to note that Thomson’s concept of ‘a life in harm’ refers not necessarily to the physiological sense of harm, but also the sense that the mother’s livelihood and wellbeing might be in danger. …show more content…
In the case of ‘viability,’ he manages to link it dependency and how it cannot be a single measure since even after a fetus is considered ‘viable,’ it is still dependent upon the mother. Continuing, he argues that many in favor of abortion deny humanity on the basis of ‘experience,’ meaning that since a fetus has not experienced human life that it cannot be considered human. Noonan reject this by that implying that lack of experience in life should not be a cause for denying humanity. Furthermore, the themes of ‘feeling,’ ‘senses’ and ‘communication,’ are somewhat related to the last concept of ‘experience.’ These qualities are not necessarily measured in quantitative measures but rather qualitative. From Noonan’s perspectives the lack of human emotions, interpersonal communication and tangibility outside of the womb are not reasons to deny humanity to the
Alternatively, one might think that having the right to life means that one has the right not to be killed. Again, though, Thomson thinks that the violinist case shows this to be false; surely one can unplug oneself from the violinist, even though doing so kills him. Pathos were included when she provided the example of the violinist. If one attempts to alter the definition by suggesting instead that having the right to life means having the right not to be killed unjustly, then one has done little to advance the debate on abortion. She states that the third party don’t have the right to have the choice of killing the person. She went with the logos and pathos way when she was trying to explain what was going to happen. It shows how Thompson agrees with how the choice of life is not up to the third party or anybody else. With pathos and logos, Thomson further argues that even if women are partially being usually responsible for the presence of the fetus, because it is a voluntarily by engaging in intercourse with the full knowledge that pregnancy might result, it does not thereby follow that they bear a special moral responsibility toward
In this essay, I will hold that the strongest argument in defence of abortion was provided by Judith Jarvis Thompson. She argued that abortion is still morally permissible, regardless if one accepts the premise that the foetus is a person from the moment of conception. In what follows, I agree that abortion is permissible in the ‘extreme case’ whereby the woman’s life is threatened by the foetus. Furthermore, I agree that abortion is permissible to prevent future pain and suffering to the child. However, I do not agree that the ‘violinist’ analogy is reliable when attempting to defend abortion involving involuntary conception cases such as rape, whereby the foetus does not threaten the woman’s health. To achieve this, I will highlight the distinction
“I argue that it is personhood, and not genetic humanity, which is the fundamental basis for membership in the moral community” (Warren 166). Warren’s primary argument for abortion’s permissibility is structured around her stance that fetuses are not persons. This argument relies heavily upon her six criteria for personhood: A being’s sentience, emotionality, reason, capacity for communication, self-awareness, and having moral agencies (Warren 171-172). While this list seems sound in considering an average, healthy adult’s personhood, it neither accounts for nor addresses the personhood of infants, mentally ill individuals, or the developmentally challenged. Sentience is one’s ability to consciously feel and perceive things around them. While it is true that all animals and humans born can feel and perceive things within their environment, consider a coma patient, an individual suspended in unconsciousness and unable to move their own body for indeterminate amounts of time. While controversial, this person, whom could be in the middle of an average life, does not suddenly become less of a person
Thomson’s main idea is to show why Pro-Life Activists are wrong in their beliefs. She also wants to show that even if the fetus inside a women’s body had the right to life (as argued by Pro – Lifers), this right does not entail the fetus to have whatever it needs to survive – including usage of the woman’s body to stay alive.
In this paper I will be arguing in favor of Judith Jarvis Thomson view point on abortion. I am defending the use abortion and only in the first trimester. I will consider Don Marquis objections of the practice but ultimately side with Thomson.
Thomson sets out to show that the foetus does not have a right to the mother’s body and that it would be not unjust to perform an abortion when the mother’s life is not threatened.
Thomson appeals to the strongest case for abortion, rape, to define the rights of the fetus and the pregnant person. Thomson concludes that there are no cases where the person pregnant does not have the right to choose an abortion. Thomson considers the right to life of the pregnant person by presenting the case of a pregnant person dying as a result of their pregnancy. In this case, the right of the pregnant person to decide what happens to their body outweighs both the fetus and the pregnant person’s right to life.
Over the course of the last century, abortion in the Western hemisphere has become a largely controversial topic that affects every human being. In the United States, at current rates, one in three women will have had an abortion by the time they reach the age of 45. The questions surrounding the laws are of moral, social, and medical dilemmas that rely upon the most fundamental principles of ethics and philosophy. At the center of the argument is the not so clear cut lines dictating what life is, or is not, and where a fetus finds itself amongst its meaning. In an effort to answer the question, lawmakers are establishing public policies dictating what a woman may or may not do with regard to her reproductive rights.
Patrick Lee and Robert P. George’s, “The Wrong of Abortion” is a contentious composition that argues the choice of abortion is objectively unethical. Throughout their composition, Lee and George use credibility and reason to appeal the immorality of abortions. The use of these two methods of persuasion are effective and compels the reader to consider the ethical significance. Lee and George construct their argument by disputing different theories that would justify abortions. They challenge the ontological and evaluation theories of the fetus, as well as the unintentional killing theory. This article was obtained through Google, in the form of a PDF file that is associated with Iowa State University.
Mary Anne Warren’s “On the Moral and Legal Status of Abortion” describes her justification that abortion is not a fundamentally wrong action for a mother to undertake. By forming a distinction between being genetically human and being a fully developed “person” and member of the “moral community” that encompasses humanity, Warren argues that it must be proven that fetuses are human beings in the morally relevant sense in order for their termination to be considered morally wrong. Warren’s rationale of defining moral personhood as showcasing a combination of five qualities such as “consciousness, reasoning, self-motivated activity, capacity of communication, and self-awareness” forms the basis of her argument that a fetus displays none of these elements that would justify its classification as a person and member of the morally relevant community (Timmons 386).
Judith Jarvis Thomson, in "A Defense of Abortion", argues that even if we grant that fetuses have a fundamental right to life, in many cases the rights of the mother override the rights of a fetus. For the sake of argument, Thomson grants the initial contention that the fetus has a right to life at the moment of conception. However, Thomson explains, it is not self-evident that the fetus's right to life will always outweigh the mother's right to determine what goes on in her body. Thomson also contends that just because a woman voluntarily had intercourse, it does not follow that the fetus acquires special rights against the mother. Therefore, abortion is permissible even if the mother knows the risks of having sex. She makes her points with the following illustration. Imagine that you wake up one morning and find that you have been kidnapped, taken to a hospital, and a famous violist has been attached to your circulatory system. You are told that the violinist was ill and you were selected to be the host, in which the violinist will recover in nine months, but will die if disconnected from you before then. Clearly, Thomson argues, you are not morally required to continue being the host. In her essay she answers the question: what is the standard one has to have in order to be granted a right to life? She reflects on two prospects whether the right to life is being given the bare minimum to sustain life or ir the right to life is merely the right not to be killed. Thomson states that if the violinist has more of a right to life then you do, then someone should make you stay hooked up to the violinist with no exceptions. If not, then you should be free to go at a...
Thomson starts off her paper by explaining the general premises that a fetus is a person at conception and all persons have the right to life. One of the main premises that Thomson focuses on is the idea that a fetus’ right to life is greater than the mother’s use of her body. Although she believes these premises are arguable, she allows the premises to further her explanation of why abortion could be
In the article 'A Defense of Abortion' Judith Jarvis Thomson argues that abortion is morally permissible even if the fetus is considered a person. In this paper I will give a fairly detailed description of Thomson main arguments for abortion. In particular I will take a close look at her famous 'violinist' argument. Following will be objections to the argumentative story focused on the reasoning that one person's right to life outweighs another person's right to autonomy. Then appropriate responses to these objections. Concluding the paper I will argue that Thomson's 'violinist' argument supporting the idea of a mother's right to autonomy outweighing a fetus' right to life does not make abortion permissible.
The criterion for personhood is widely accepted to consist of consciousness (ability to feel pain), reasoning, self-motivation, communication and self-awareness. When Mary Anne Warren states her ideas on this topic she says that it is not imperative that a person meet all of these requirements, the first two would be sufficient. We can be led to believe then that not all human beings will be considered persons. When we apply this criterion to the human beings around us, it’s obvious that most of us are part of the moral community. Although when this criterion is applied to fetuses, they are merely genetic human beings. Fetuses, because they are genetically human, are not included in the moral community and therefore it is not necessary to treat them as if they have moral rights. (Disputed Moral Issues, p.187). This idea is true because being in the moral community goes hand in hand w...
According to Judith Thomson in her book “A Defense of Abortion”, a human embryo is a person who has a right to life. But, just because the human fetus has the right to life does not mean that the mother will be forced to carry it (Thomson, 48). Naturally, abortion may be seen as the deliberate termination of a pregnancy before the fetal viability. Though people have understood this, the topic of abortion has remained a controversial issue in the world. Individuals are divided into “Pro-choice” and “Pro-life” debaters depending on their opinion on the morality of the action. "Pro-life," the non-consequentialist side, is the belief that abortion is wrong, generally because it equates to killing. "Pro-choice," the consequentialist view, however,