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Ethics and morality of abortion
Ethical dilemmas - abortion
Abortion pros and cons arguments
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Generally, everyone agrees that it is wrong to kill innocent adult human beings in most circumstances. So then let me ask you this, why is it permissible to have an abortion? If it is wrong to kill an innocent adult human being, then why is it not also wrong to kill an innocent fetus through performing an abortion? Now, looking at the two stances one can have on this act: a pro-choice or a pro-life. So then if killing an innocent adult human being is wrong, doesn’t that also make having an abortion morally wrong as well? The pro-choice followers are those in favor with having the right to your own body, making abortions permissible. Every person has the right to control, and make medical decisions about, his or her own body. The second premise …show more content…
In Judith Thompson’s Defence of Abortion, she claims that the fetus is a person from the moment of conception. Thompson’s claim also states, “having a right to life does not guarantee having either a right to be given the use of or a right to be allowed continued use of another person’s body- even if only one needs it for life itself”. Thompson goes more into depth with the argument with her two premises and the final conclusion. The first premise is that no one has the right to the use of another person’s body, unless they have been given the right. The second premise covers that if someone has no right to use your body, then it is permissible to discontinue their use of your body, even if this results in their death. In conclusion to Thompson’s argument, it is permissible for a woman to discontinue a fetus’s use of her body (by having an abortion), unless she has given the fetus the right to the use of her body. Thompson also states in her defense that even the mere fact that a woman gets pregnant through voluntary intercourse doesn’t give the fetus the right to the use of their body. However, I do not
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
As per the thought experiment, Thomson further argues that abortion only deprives the fetus of the use of a woman’s body and nothing else. This disanalogy is often ignored, for it only strengthens Thomson’s argument. Nitpicking between small differences offers no compelling logic to defeat the thought experiment. Similar to how opponents of Thomson’s rationalization carefully attack the smallest details, a distinction cannot be made of what life is more valuable.
Likewise, Thompson holds that a pregnant woman possesses the right to defend herself against her attacker. No matter if the invader is a rapist attempting to harm her from outside or a foetus that may harm her from the inside. The woman still has a moral liberty to repel her attacker by killing the intruder. Killing a person and abolishing their ‘right to life’ cannot be named as immoral when performed in self-defence. Therefore, an abortion is permissible in the ‘extreme case’ whereby continuing with the pregnancy may result in serious injury or death of the woman. However, it can be argued that although it is permissible to act in self-defence against an invader, the foetus is no such invader and should not be treated like one. Unlike the violinist who was artificially attached to you, the foetus is surviving due to the mother’s biological organs and by the natural processes of reproduction and this yields a special relationship. Therefore, this appears to be a crucial difference between the violinist and the foetus. The natural environment of the violinist is not your body, whereas the natural environment of the foetus is within the mother’s womb. Furthermore, the violinist is trespassing because your body is not their natural environment whereas a foetus cannot
In her essay, “A Defense of Abortion”, Judith Thomson argues that abortion is morally permissible in most cases even when the fetus is considered a person. She does this by claiming that the right to bodily autonomy supersedes the right to life in almost every case and that the intention of the mother is important in defining when an abortion is permissible. Through multiple thought experiments she shows that the Western perspective often places more importance on the right to autonomy than the right to life even though it is claimed otherwise, and that if a mother does not intend to become pregnant she is not morally obligated to carry the fetus to term in most cases. I will examine these thought experiments and their implications in Thomson’s argument, present a rebuttal and speculate on her response.
The typical anti-abortion argument is as follows: 1. Every fetus is a person, 2. Every person has the right to life, 3. Every fetus has the right to life [1,2], 4. Everything that has the right to life may not be killed, 5. Every fetus may not be killed [3,4]. Premise 1 is taken from page 297 in our book when Thompson states, “Most opposition to abortion relies on the premise that the fetus is a human being, a person…” Premise 2 and conclusion 3 are taken from page 298 when Thomson says “Every person has a right to life. So the fetus has a right to life.” Premise 4 is taken from page 298 when Thomson states “So the fetus may not be killed.” She does not explicitly state the premise, "Everything that has the right to life may not be killed," but we can infer this since in the previous premises she stated that every fetus is a person and every person has the right to life. So since that is true then we can substitute fetus for everything that has the right to life, therefore stating everything that has the right to life may not be killed. Conclusion 5 is also not stated directly in Thomson’s paper, but follows directly from the premises that are stated in her paper.
In A Defense of Abortion Thompson presents an argument against the morality of abortion by showing the superiority of women’s rights through several different analogous cases. The case of focus will be case eight, “ A Selfless Brother’s Box of Chocolates.” In scenario one, Thompson argues that an older brother has a box of chocolates while his younger brother has nothing; the question of appeal is does the younger brother automatically have a right to these chocolates? The box of chocolates represents a women’s body while the younger brother represents the fetus. Although it would be nice for the older brother (mother) to share his box of chocolates (mothers body) he is not obligated to share them with anyone even if he is perceived as selfish,
In Judith Jarvis Thompson’s article “A Defense of Abortion” she explores the different arguments against abortion presented by Pro –Life activists, and then attempts to refute these notions using different analogies or made up “for instances” to help argue her point that women do have the right to get an abortion. She explains why abortion is morally permissible using different circumstances of becoming pregnant, such as rape or unplanned pregnancy.
The standard argument against abortion claims that the fetus is a person and therefore has a right to life. Thomson shows why this standard argument against abortion is a somewhat inadequate account of the morality of abortion.
This essay examines and critiques Judith Jarvis Thomson’s, A Defense of Abortion (1971). Thomson sets out to show that the foetus does not have a right to the mother’s body and that it would not be unjust to perform an abortion when the mother’s life is not threatened. For the sake of the argument, Thomson adopts the conservative view that the foetus is a person from the moment of conception. The conservative argument asserts that every person has a right to life. The foetus has a right to life.
This paper will address the ideas presented in Judith Jarvis Thomson’s paper, “A Defense of Abortion,” analyzing the argument involving the violinist and attempting to further emphasize how it justifies the moral permissibility of abortion. I intend to elaborate on the significance of her argument and its flexible parameters, explaining how even the variations have implications on the permissibility of abortion. In addition, I address the claims that Beckwith makes in regards to an unborn entity having “a prima facie right to her mother’s body,” explaining how such a right doesn’t outweigh the mother’s autonomy. Thomson’s argument is as follows: you wake up one morning and find yourself, in bed, hooked up to a famous violinist.
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).
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 her article Thomson starts off by giving antiabortionists the benefit of the doubt that fetuses are human persons. She adds that all persons have the right to life and that it is wrong to kill any person. Also she states that someone?s right to life is stronger than another person?s autonomy and that the only conflict with a fetuses right to life is a mother?s right to autonomy. Thus the premises make abortion impermissible. Then Thomson precedes to attacks the premise that one?s right to autonomy can be more important to another?s right to life in certain situations. She uses quite an imaginative story to display her point of view. Basically there is a hypothetical situation in which a very famous violinist is dying. Apparently the only way for the violinist to survive is to be ?plugged? into a particular woman, in which he could use her kidneys to continue living. The catch is that the Society of Music Lovers kidnapped this woman in the middle of the night in order to obtain the use of her kidneys. She then woke up and found herself connected to an unconscious violinist. This obviously very closely resembles an unwanted pregnancy. It is assumed that the woman unplugging herself is permissible even though it would kill the violinist. Leading to her point of person?s right to life is not always stronger than another person?s right to have control over their own body. She then reconstructs the initial argument to state that it is morally impermissible to abort a fetus if it has the right to life and has the right to the mother?s body. The fetus has the right to life but only has the right to a ...
In A Defense of Abortion (Cahn and Markie), Judith Thomson presents an argument that abortion can be morally permissible even if the fetus is considered to be a person. Her primary reason for presenting an argument of this nature is that the abortion argument at the time had effectively come to a standstill. The typical anti-abortion argument was based on the idea that a fetus is a person and since killing a person is wrong, abortion is wrong. The pro-abortion adopts the opposite view: namely, that a fetus is not a person and is thus not entitled to the rights of people and so killing it couldn’t possibly be wrong.