In the Judith Jarvis Thomson’s paper, “A Defense of Abortion”, the author argues that even though the fetus has a right to life, there are morally permissible reasons to have an abortion. Of course there are impermissible reasons to have an abortion, but she points out her reasoning why an abortion would be morally permissible. She believes that a woman should have control of her body and what is inside of her body. A person and a fetus’ right to life have a strong role in whether an abortion would be okay. Thomson continuously uses the story of a violinist to get the reader to understand her point of view.
Pro-Choice: Analysis of Thompson's Article, A Defense of Abortion
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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.
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.
To help argue her point, Thomson first begins with an analogy comparing an acorn of an oak tree to the fetus in a woman’s body.
The ethics of abortion is a topic that establishes arguments that attempt to argue if abortion is morally justified or not. Philosopher Judith Jarvis Thomson wrote a pro- choice piece called “A Defense of Abortion.” In this paper, she presents various arguments that attempt to defend abortion by relating it to the woman carrying the fetus and her right in controlling her body. On the other side of the spectrum, philosopher Don Marquis wrote a pro- life paper called “Why Abortion Is Immoral.” Ultimately, Marquis argues that abortion is immoral with rare exceptions because it is resulting in the deprivation of the fetus’s valuable future. He supports his paper by creating the future-like-ours argument that compares the future of a fetus to the
Response to Judith Jarvis Thomson's A Defense for Abortion
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.
Many are inclined to believe that the fetus has become a human being even right before birth and being brought into the world. A controversial topic around that surrounds the world, is the act of abortion permissible? Philosophers have seen this idea and tried to understand when in face is abortion permissible. Philosopher, Judith Jarvis Thompson, in her piece, “A Defense Against Abortion” explores the premise is abortion permissible in all cases. Throughout Thompson’s piece she draws multiple analogies to make her argument be seen through a different perspective. Thompson makes the claim that abortion is permissible even when in fact when a woman intentionally engages in sex and knowing what she is doing can have a high risk of pregnancy.
The topic of my paper is abortion. In Judith Jarvis Thomson's paper, “A Defense of Abortion,” she presented a typical anti-abortion argument and tried to prove it false. I believe there is good reason to agree that the argument is sound and Thompson's criticisms of it are false.
The permissibility of abortion has been a crucial topic for debates for many years. People have yet to agree upon a stance on whether abortion is morally just. This country is divided into two groups, believers in a woman’s choice to have an abortion and those who stand for the fetus’s right to live. More commonly these stances are labeled as pro-choice and pro-life. The traditional argument for each side is based upon whether a fetus has a right to life. Complications occur because the qualifications of what gives something a right to life is not agreed upon. The pro-choice argument asserts that only people, not fetuses, have a right to life. The pro-life argument claims that fetuses are human beings and therefore they have a right to life. Philosopher, Judith Jarvis Thomson, rejects this traditional reasoning because the right of the mother is not brought into consideration. Thomson prepares two theses to explain her reasoning for being pro-choice; “A right to life does not entail the right to use your body to stay alive” and “In the majority of cases it is not morally required that you carry a fetus to term.”
Thomson wishes to avoid getting complicated in a debate about the moral status of fetuses. The argument she wants to establish is that even if fetuses have a right to life this does not automatically outweigh a woman’s right to control over her body. So, with the famous violinist she indicates a human being which has a right to life. If we think fatal kidney disorders contradict that right. In Thomson view point there are three other morally significant factors involved in abortion in certain cases. The fetus depends on the mother’s body for complete survival, the mother has not agreed to the use of her body and pregnancies
Thompson, a pioneer on the moderate side, suggests that abortion is in fact sometimes morally permissible. Her main goal was to not only argue for abortions permissibility, but to challenge some of the common arguments presented for the impermissibility of abortion. Explaining her goals, she argues that a fetus has a right to life. But the question is what does it mean to have the right to life? Well, in some cases, a right solely means entitlement and in other cases, it means a certain kind of claim that one has against another. Thomson presents that the right to life does not mean it is the right to have the bare minimum needed for survival. Presenting the famous violinist case, she explains the storyline of a person who wakes up and is attached to a famous violinist. If the individual decides to detach him or herself, the violinist dies unless they stay attached for several months to save him. This case symbolizes the correlation between abortion and rape. Meaning, having an abortion, like detaching from the violinist, is morally permissible in cases where the pregnancy is not wanted. Her argument, using the case, claims that abortion in the case of rape is in fact morally permissible. With is then clear that Thomson rejects that the fetus’s right to life outweighing the mothers right to decide what she wants. In other cases, abortion is an unjust killing. However, she does note her argument may not be satisfactory to all proponents of the moral permissibility of
With the violinist, Thomson attempts to compare the thought process behind an abortion to a violinist receiving a kidney, with a kidnapped person forcibly donating the kidney. Similarly, a person who is pregnant may or may not be 'taken hostage' and forced, in whatever way, to become pregnant, and the idea of 'saving a life' in either the violinists or the pregnant person's case becomes blurry because of the other life being endangered in the process. The point being that the argument boils down to if a life can be saved, anyone else involved in the process of saving the life may not make a decision harming the failing or fledgling life, regardless of situation. The second argument of Henry Fonda suggests that though one thing may provide an