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Judith jarvis thomson a defense of abortion
Judith jarvis thomson a defense of abortion
Judith jarvis thomson a defense of abortion
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In her essay, “A Defense of Abortion,” Judith Jarvis Thompson outlines the most common arguments that people defend, and explains her views regarding each of these. She shares numerous examples and situations that she believes will support her views. One of her most prominent arguments is that of whether or not a fetus has moral standing as a “person.” She highlights the so called “battle” between an innocent life, the fetus, and the bodily rights of the mother. Within this argument, Judith outlines for us several situations which can provide people with a different outlook regarding abortion. Throughout Judith’s essay, she does not truly give a clear stance, but rather allows her readers to choose for themselves.
Right away Thompson identifies the main argument used by “anti-abortionists,” which is that a fetus is a person and therefore shouldn’t be allowed to be aborted. She states that this stance, is poorly argued. Judith believes that one simply cannot discern at what point a fertilized egg truly becomes a person (p. 47). Where does one draw the line? In one example, Thompson compares an acorn to a fetus. She notes that an acorn certainly will become an oak tree, however at what point does one define an acorn as having become an oak tree in full? This point of transition is essentially impossible to identify. This examples stands as one of her most prominent defenses.
Thompson believes that the fact of whether of not a fetus is a person is completely irrelevant towards the issue of abortion. This is mainly because she has found the point of becoming a person cannot be proved with complete confidence. Judith does not seem to understand why people think that just because a fetus may actually be a person that it ...
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...t it is immoral. I also see that it may not be immoral for a woman to abort if she has made the most effort to avoid pregnancy using contraceptives. However, as Thompson states, I think in this situation a mother “ought” not to have an abortion. A fetus should have the right to life, however the mother should also have the right to determine how to use her own body. So I too find it difficult to determine a solid stance on this issue. I’ve always believe that a fetus is a person, but I’ve also always struggled to discern when it is that the fetus becomes a person. Regardless of whatever science can prove or not regarding when a fetus is a person or however much argumentation is done regarding the permissibility of abortion, this topic will forever be surrounded by debate. I don’t believe there will ever a unanimous opinion on whether or not abortion is moral.
“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
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 idea of whether abortion should be illegal or allowed is a controversial one since everyone seems to have different ideologies. Judith Thomson, who is in support of pro-choice argues in her article “A Defense of Abortion” main idea towards abortion is stating women should have the right to choose because they have the moral right to decide whether they have to hold life in their body. This idea is presented from her first analogy using the violinist who has a failing kidney and will perish if he does not have someone give him blood immediately. They take you without your permission and plug you into him. She connects this to the idea of the fetus by saying everyone has the right to life and if the fetus is considered a person then it would be wrong to kill an innocent human being, but then says that if the child is harming you then you should not wait until you are dead, he body is the home of the women so she should be allowed to defend herself against
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).
Even though many argue a fetus is not yet a person, Marquis does not think it makes a difference at what stage a person is in life, that fetus will eventually be a person who will eventually live a life and to take that away before it even starts would be unethical.... ... middle of paper ... ... This idea, he argues, does not withstand the argument of suicide because it challenges his theory of having the desire to live.
But, there are many differences between an actual person and a fetus. First of all, a fetus is completely dependent on the mother. Fetus’s need their mothers in order to be fed correctly, to live in a stable environment, and to grow and expand among many other things. Because the fetus cannot survive on its own, then it does not qualify as a human being. In addition, a fetus that is still inside the womb is only a potential person. The fetus resides inside of the mother, and thus is part of the mother herself until it is born. Another difference between a fetus and a person is that a person can feel pain. Anti abortionist commonly argue that abortion is wrong because it would cause pain to the fetus. But, according to Mark Rosen, an obstetrical anesthesiologist at the University of California at San Francisco, “the wiring at the point where you feel pain, such as the skin, doesn’t reach the emotional part where you feel pain, in the brain.” Furthermore, the thalamus does not form until week 28 of the pregnancy. So, no information, including pain, can reach the cortex in the brain for processing. These facts prove that a fetus would not be affected by the mother’s choice of having an abortion, thus proving Marquis and all other anti-abortionists wrong.
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 morally permissible. People would find it more understanding and more willing to help someone who is a relative.
Judith Jarvis Thompson takes a pro-choice stance using examples or viewpoints that are easily relatable to demonstrate her point on the subject of abortion. While the examples she uses are unlikely to occur, they are understandable. Our
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...
middle of paper ... ... She argues that fetuses are not persons or members of the moral community because they don’t fulfill the five qualities of personhood she has fashioned. Warren’s arguments are valid, mostly sound, and cover just about all aspects of the overall topic. Although she was inconsistent on the topic of infanticide, her overall writing was well done and consistent.
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.
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,
In her essay, On the Moral and Legal Status of Abortion, Mary Anne Warren argues that abortion is always permissible and invades the conservative argument that is based on a vague use of the term human being arguing that the word has both a biological and moral sense. What is important in this article is her argument of the moral sense, which assumes that the unborn do not possess particular characteristics such as consciousness and reasoning and therefore are not human beings. Under the presumption that a fetus is a human being in the moral sense, the traditional argument of (1) it is wrong to kill innocent human beings, and (2) fetuses are innocent human beings, then (3) it is wrong to kill fetuses, ensues. Warren argues that if both of the senses of human beings are implied, as in a moral sense and a biological sense, one of the premises becomes