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A defense of abortion summary
Thomsons arguments for abortion
Thomsons arguments for abortion
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In Thompson’s book “A Defense of Abortion”, it is clear to the us that Thompson believes that abortion is morally permissible given certain circumstances. One circumstance is rape. To defend her claim, Thompson provides us with unconscious violinist analogy. Since you were kidnapped and forced to aid the unconscious violinist, unplugging from him and killing him is morally permissible. Therefore, abortion is morally just if the fetus was conceived without consent, such as with rape. Regardless of the dire situation for the violinist, it is the mere fact that you were forced; therefore, you serve no obligation to keeping the unconscious violinist alive. However, I believe that is not the case, and there’s a major flaw that invalidates Thompson’s …show more content…
Regardless if you are the only one with the blood type that can save the violinists life, because of the fact that you are a complete stranger, you serve no obligation or moral responsibility to the unconscious violinist. You and the unconscious violinist are merely two human beings, with the same blood type, whilst one dies, the other lives. However, that should not be the same for a mother, who must decide between keeping the baby or deciding to have an abortion. A mother and its fetus can never be strangers to one another. Forced or not, they are now family. The moment the fetus began to develop, the future of the baby was held entirely dependent on the mother’s decision. It is not a normal event in life, that you will be kidnapped and forced to sit in a bed to save a stranger’s life, but it is normal for a woman to look forward to carrying and giving birth to a baby in the future. So, there has to be a feeling a mother must feel for a fetus, regardless of the method of conception. With the violinist, you have nothing to do …show more content…
Feelings were never attached, especially in the analogy Thompson describes, where you were forced to aid the unconscious violinist, making it even less of an obligation for you. However, with a mother, regardless of the method of conception, there’s an undoubting connection the mother must feel for a human growing inside of her. Sure, the mother may have never wanted a child, but nonetheless there’s a moral responsibility that the mother attains because the fetus is family. The fetus will always be bound to its mother through genetics and DNA. If or when the baby is born, it will share a resemblance with the mother, or even the mother’s mother. Maybe the mother and the baby will have the same eyes, or the same lips, but with the violinist that will never be the case. You, the stranger, do not have any real hereditary connection or feelings to the unconscious violinist. The violinist will not carry your genes onto their next offspring. Connecting to the violinist and remaining attached for nine months or even fifty years, will not change their genetic makeup, and they will never carry or share your genes. They will not be related in any way, shape, or form, other
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.
Fundamentally, in either case, both the violinist and child die. All life is equally valuable, and such distinctions offer no tangible contradictions to trump Thomson’s example. Additionally, an actual pregnancy has vastly different effects on a woman’s physical and psychological condition than simply being attached to a well-known artist. This further justifies having an abortion, a position Thomson firmly stands by, especially during the case of nonconsensual sex. Moreover, a mother does not necessarily have more responsibility towards their offspring than an artificially connected violinist.
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 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.
...r (directly killing the baby in the womb or slitting the throat of the violinist). I believe the difference is very clear and therefore refutes Thompson's case of the unconscious violinist. This means that premise 4 still stands true.
The mother-son case illustrates that there are more factors in play than just the two that Thomson presents in her thesis. Thomson’s conditions by themselves cannot explain every situation. The relationship between the people involved can also affect whether a decision is morally permissible or not. If that relationship entails that one person is emotionally bound and ethically responsible for the security and well-being of the other, the first cannot knowingly contribute to the death of the second. Thomson’s thesis must be modified to include this condition as well.
...main for that hour – that it would be indecent in her to refuse” (page 119). My problem with this scenario is that she leaves it unfinished. What happens to the child that is then born? If pregnancy only lasted an hour, it wouldn’t be that big of a deal. It’s the part after that (which is taking care of a child) that lasts the rest of your life and is most important. I also feel that Thompson makes assumptions, which make it easier for her to argue her points. In her first argument about the violinist, she says “I would imagine you would regard this as outrageous…” (Page 114). How does she know what people would “imagine?” It seems very arrogant of her to assume that people reading her article would automatically agree with her opinions. I think that the article focuses too much on why the Pro-Life ideas are wrong, instead of why Pro –Choice is right.
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 ...
Famous author Dr. Seuss states that a “person is a person no matter how small.”
Thomson’s argument is presented in three components. The first section deals with the now famous violinist thought experiment. This experiment presents a situation in which you wake up one morning and discover you have been kidnapped and hooked up to an ailing violinist so that his body would have the use of your kidneys for the next nine months. The intuitive and instinctive reaction to this situation is that you have no moral duty to remain hooked up to the violinist, and more, that he (or the people who kidnapped you) does not have the right to demand the use of your body for this period. From a deontological point of view, it can be seen that in a conflict between the right of life of the fetus and the right to bodily integrity of the mother, the mother’s rights will trump those of the fetus. Thomson distills this by saying “the right to life consists not in the right not to be killed, but rather in the right not to be killed unjustly”.
“On the Moral and Legal Status of Abortion” by Mary Anne Warren is an in depth analysis of what, in Warren’s opinion, it is exactly that defines a person and human being, the moral community, fetal development and the right to life, potential personhood and the right to life, and infanticide. Warren believes that emotion and morality should be entirely separate, and that abortion should be legal for all women, as denial would be stripping women of basic human rights, the rights that a woman holds over an unborn fetus. I personally agree with her arguments on these topics as I agree that women should be allowed to have abortions on their own terms, without subjection of authority or society telling her what she can and cannot do, as well as I agree for the most part on her view of what a person is, potential personhood not outweighing the choice of abortion, and her reasoning on what defines a person of the moral community.
Thomson concludes that there are no cases where the person pregnant does not have the right to chose an abortion. Thomson considers the right to life of the pregnant person by presenting the case of a pregnant person dying as a result from their pregnancy. In this case, the right of the pregnant person to decide what happens to their body outweighs both the fetus and the pregnant person 's right to life. The right to life of the fetus is not the same as the pregnant person having to die, so as not to infringe on the right of the fetus. In the case of the violinist, their necessity for your body for life is not the same as their right over the use of your body. Thomson argues that having the right to life is not equal to having the right to use the body of another person. They argue that this is also the case, even if the the pregnant person knowingly participated in intercourse and knew of the possibility of pregnancy. In this case it would seem that abortion would not be permissible since the pregnancy was not by force. However, we are reverted back to the case of rape. If a fetus conceived voluntarily has the right not to be aborted due to how it was conceived, then the fetus conceived from rape should also have that same right. Instead of creating a distinction of cases where the fetus has a right to use the body of a pregnant person, Thomson instead makes a distinction of when abortion would be morally
In “A defense of abortion” (Thomson, 1971, p. 47-66), instead of engaging in the usual debate about the moral status, Thomson grants ‘for sake of argument’ (Thomson, 1971, p. 48) that a human embryo is a person as she believes that personhood does not have any relations with the permissibility of abortion. In investigating this, Thomson attempts to define the rights of a woman in regards to her autonomy in controlling what happens to her body in comparison to the right to life of a fetus. The first thought experiment proposes a scenario involving an innocent person being kidnapped and attached to a sick violinist. In order to sav...
Smith was debating whether or not to have an abortion, Marquis will argue that she should not have an abortion because the fetus that is inside of her, has a soul. He believes that the fetus will soon look like a human and will soon have human-like future just like anybody else. However, Thomson’s argument is the complete opposite of Marquis because she believes that the baby is a developing inside of her will soon become a human as well. But, the different is that Mrs. Smith did not want to have the baby in the first place as she is already struggling to make ends meet. Which means that she did not give the fetus permission for it to develop inside of her body. The fetus should not be using her body without her consent because it is her body. She also argues that since Mrs. Smith was using all the precautions needed to avoid the pregnancy, she should still be given the chance to have an abortion because the contraceptives must have failed, which was something that was out of her
There are a few reasons for making abortion: in a case of rape, if the