In Judith Thomson’s thought experiment, you are to imagine that you had been kidnapped by the Society for Music Lovers and attached to the kidney of a famous violinist. You need to be attached for nine months or else he will die. After the nine months, his kidney will be able to function without your help. Since you did not volunteer to help out the violinist, this scenario acts as a “rape-induced pregnancy”. You would bed ridden for nine months, which is the same amount of time that you will have to endure when undergoing a pregnancy as well. Evidently, you have a choice of disconnecting yourself and therefore “letting” the violinist to die. The death is parallel to that off a fetus when you decide to implement an abortion, in which pro-lifers claim that the fetus is “killed” instead. However, some pro-lifers make an exception for rape-induced pregnancies and as a result Thomson, contends that it is unfair to only recognize that some fetuses have a right to life than others, because of how they came to be.
The nature of thought experiments must lack irrelevant features and dwell the same morally relevant features of the ethi...
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...d before, you might be overwhelmed by guilt, but the violinist was a stranger and you also were not acquainted with the fans who actually kidnapped you. You would probably feel relieved that you are safe and sound and away from those who went against your consent to use you for their own selfish reasons. On the other hand, a fetus does not come into existence, selfishly as a robber of your resources. It comes to be because it comes to be and for the mere reason that it is in our DNA for us humans to reproduce. In this case, this specific fetus is someone that has half of your genetic information and would not exist without you. Women do feel a sense of relief, but sadness takes over soon after and it becomes a cycle of thoughts like “what made me so relieved also made me sadder than I’ve ever been and what made me sadder than I’ve ever been actually gave me relief.”
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