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Pro-life vs pro-choice abortion debate
Pro-life vs pro-choice abortion debate
Pro-life vs pro-choice abortion debate
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Morality of Abortion
Abortion has always been a controversial subject. Pro-life advocates, as well as pro-choice advocates, argue that their respective views about abortion are the correct beliefs. However, after reading The Fetal Position written by Chris Meyers, I have come to the realization that no matter what argument there may be regarding abortion, there is always a counter argument. In this paper I will be discussing the future-like-ours argument. This argument is a more refined form of the potentiality argument. The potentiality argument is the focus on the potential of the fetus. The future-like-ours argument was proposed by a philosopher named Don Marquis. Marquis’ view on abortion is in nearly every textbook regarding the ethics
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He states that it is our future that has value because we currently want to live out our future (128). For example, I am currently in college and want to graduate with my degree; I want to find a career that I enjoy; I want to get married to a man who I love; and I want to have children. These are all plans that I have for myself and for my future, that I want to see fulfilled. Someone who is pro-choice would argue that I only value my future because these plans are current desires for my conscious future life. If that view is applied to a fetus, then how could a fetus have current wants for its conscious future life when the fetus is not aware of itself or aware that it even has a future? Therefore, if a future is only valued when we have current desires for our future life, then a fetus must have no future, since he or she has no current …show more content…
After reading about the future-like-ours argument, I would say this argument pushed me towards agreeing with pro-life advocates. From reading, I cannot help to think that killing someone, even a fetus, is morally wrong because it would be robbing them of their future. But then again, do we value our future now because we have desires for it currently or do we value our future even when we do not currently have desires for it? The pro-choice advocates argue that in order to value our future; we must have current desires for our conscious future life. Therefore, a fetus cannot value its future life because the fetus is unaware of itself. In addition to not being aware of itself, the fetus does not possess the capability to have current desires for a conscious future life. The pro-life advocates argued that you can still value your future even while unconscious such as sleeping. I knew that I agreed with the pro-life side because of this argument. For example, I know that I still value my future when I am sleeping regardless if I can make plans for my future in that moment of unconsciousness. If you can still value your future while being in an unconscious state such as sleeping than a fetus can still value his or her future as
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.
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.
Marquis believes abortion to be extremely immoral. However he mentions that there are exceptions in rare but certain circumstances where abortion is acceptable. We can infer that these instances would include situations that would put the mother or child at serious risk by keeping the fetus. He is frustrated that this idea has received minimal support recently. As a result he wants to influence change in society in hopes of receiving the support and publicity this topic deserves. Marquis’ primary argument stems from the idea of killing in general. He explains it is immoral to kill an adult because it prematurely deprives the human of something they may have valued at the time they were killed, as well as something they may had valued in the future. Although the victim may not realize it at the time of their death, they certainly had a valuable future ahead of them to experience which has been cut short. We are the only ones who can decide what is valuable to them; in this case we value some things more than others, and this concept differs from person to person. For example, in the present I value the life I am given and the opportunity I have to earn my degree at Villanova University while also valuing my future as well knowing that I have a chance to be successful in the future. Although I have not succeeded yet, I still value that opportunity I have and the life I’m capable of achieving through earning a degree. Therefore, he connects this same theory to the life of a fetus. By killing the fetus the result is the same, we are depriving it of its futur...
Marquis’ argues that like adult humans, fetuses have the ability to experience a future and by preventing them from experiencing that future through abortion is the same as killing an adult human.
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.
In Dan Marquis’ article, “Why Abortion is Immoral”, he argues that aborting a fetus is like killing a human being already born and it deprives them of their future. Marquis leaves out the possible exceptions to abortion that include: a threat to the mom’s life, contraceptives, and pregnancy by rape. First, I will explain Marquis’ pro-life argument in detail about his statements of why abortion is morally wrong. Like in many societies, killing an innocent human being is considered morally wrong, just like in the United States. Second, I will state my objection to Marquis’ argument by examining the difference between a human being’s already born future compared to a potential fetus’s future.
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.
But, arguing against this point, since a fetus does not have a desire to live, or any desires at all for that matter, then it is not wrong to kill the fetus. To backup this argument, David Boonin states in his book, A Defense of Abortion, “Since the pre conscious fetus is not conscious, it does not have ideal desires in this sense. And so, on this account, the best account of why you and I and temporarily comatose adults and suicidal teenagers have a right to life does not imply that the pre conscious fetus
The word abortion brings out a variety of attitudes & perceptions amongst people. The topic is surrounded by emotion and empathy, which often creates a divide, those who view abortion as permissible and those who do not. In “Bioethics Before Birth," Tooley and Marquis provide their arguments on abortion. Their arguments share some similarities but their viewpoints and delivery set them apart. I will evaluate and compare the differences and similarities in their arguments.
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.
Many arguments in the abortion debate assume that the morality of abortion depends upon the moral status of the foetus. While I regard the moral status of the foetus as important, it is not the central issue that determines the moral justifiability of abortion. The foetus may be awarded a level of moral status, nevertheless, such status does not result in the prescription of a set moral judgement. As with many morally significant issues, there are competing interests and a variety of possible outcomes that need to be considered when making a moral judgement on abortion. While we need to determine the moral status of the foetus in order to establish the type of entity we are dealing with, it does not, however, exist in a moral vacuum. There are other key issues requiring attention, such as the moral status and interests of the pregnant woman who may desire an abortion, and importantly, the likely consequences of aborting or not aborting a particular foetus. Furthermore, I assert that moral status should be awarded as a matter of degree, based upon the capacities of sentience and self-consciousness an entity possesses. In a bid to reach a coherent conclusion on the issue, the moral status of both foetus and woman, along with the likely results of aborting a particular foetus, must be considered together. Given the multiple facets requiring consideration, I assert that utilitarianism (Mill 1863) offers a coherent framework for weighing and comparing the inputs across a variety of situations, which can determine whether it is ever morally justifiable to have an abortion.
What does it mean to be Pro-Life or Pro-Choice? Pro-Life means those who oppose abortion for any reason, In contrast, Pro-Choice means those who argue everybody has the right to decide if they wish to seek an abortion or not. Glenn I. Cohen, Professor of Law at Harvard Law School, argues that Pro-Life advocates firmly stand on the concept of, “Fetuses are persons and get some of the rights of persons from early on in their development, particularly the right of inviolability” (88). Christian and other religious groups confidently believe an embryo transforms into a human being as soon as conception occurs. What this means is that once the male sperm connects with the female egg, that is when the embryo becomes a living person and any abortion that takes place is killing a human being. In contrast, scientifically the newly founded embryo is not a human at all, but just a bunch of cells dividing. According to St. Thomas Aquinas, Catholic priest and philosopher, a fetus is not a human being because it does not possess language or articulated thought - one of the defining aspects of human nature (qtd. in Eco 51). Theoretically speaking, a fetus is not a human until it can think and talk. With that being clarified, the rest of the essay will first include arguments for and then arguments against
He then expands his argument by stating that abortion is the killing of a fetus and deprives a fetus of a valuable future. Thus, abortion is wrong. Although these premises appear sound, the arguments displayed in Thomson’s essay show that premise one and premise four of Marquis argument are false, and his argument is erroneous.
Over the duration 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 consideration to her reproductive rights. The drawback, however, is that there is no agreement upon when life begins and at which point one crosses the line from unalienable rights to murder.
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,