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Summary of judith thomson article on abortion
Summary of judith thomson article on abortion
Summary of judith thomson article on abortion
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According to Thomson, unjust killing comes from the result of depriving someone from a right that they own. In the Henry Fonda case, Fonda was given the magical ability to cure a sickness with just one touch over a fevered brow. So, Fonda has the right to volunteer in touching the fevered brow, but is not obligated to do so because the sick person does not own the right of Henry Fonda’s hand. This analogy is very significant in comparison to Thomson’s argument on justified abortion because it shows that the mother should not be held to any constraints because she has the freedom to her body. Given the fact that the mother has the authority to make any decisions she wants; abortion will always be justified because she is not obligated to give
the fetus the right to her body under any circumstances. Yes. Another example that Thomson uses is the violinists. In this case, someone is attached to a violinist without their consent and if they detach themselves this will cause the violinists to die. This scenario is significant to unplanned pregnancy in which the mother is put into an unexpected situation and is not ready to face the consequences. For example, if a mother performs safe sex but still manages to become pregnant. The mother was not morally responsible for the fetus to be attached, however she should not feel obligated to be responsible for the unknown consequences. Another way of looking at the violinist’s situation is, when a mother becomes pregnant due to rape. As a result, the mother was forced but did not invite the fetus to continuously use her body for food and shelter. So, the mother has the right to get an abortion because the fetus is totally dependent on the body. All in all, the dependency of the fetus on the mother’s body is a justification for abortion because the fetus does not have the right to use the mother’s body in the first place and abortion does not violate the fetus’s right to life.
Judith Jarvis Thomson, a 20th century philosopher, offers her argument defending abortion in her paper, “A Defense of Abortion”. She states initially that the fetus has a right to life, although contrary to her argument, she uses it as a premise to develop her thoughts. In short, Thomson says that the fetus’s right to life does not outweigh the woman’s right to control her body. She forces readers to participate in a thought experiment as she gives an odd example about a violinist suffering from kidney failure. The violist is facing death and in order to prevent it, he needs your help. Because you are the only one with his blood type, you are the only hope for him. You have been kidnapped by the Society of Music lovers and, without your consent, hooked up to him and you are filtering his blood and keeping him alive. In order to save his life, you must remain connected to him and support him for nine whole months. Thomson then asks if it is morally wrong to disagree to remain connected to the violinist. It is quite noble to agree to save the man’s life but should his right to life automatically force you to sacrifice nine months of yours?
Before Thomson addresses “The Violinist” case, she concedes the point that a fetus is a person and therefore has a right to life. Now, Thomson continues by stating that a woman’s right to her body outweighs the fetus’s right to life. To demonstrate her position, Thomson utilizes a “thought experiment” involving a famous violinist. Suppose you wake up one morning and are attached to an unconscious violinist, one that is respected
Judith Jarvis Thomson makes an interesting argument on the defense of abortion. She uses a libertarian framework believing in the doctrine of free will on a rights based account that a women and the fetus that she carries have equal rights. She makes clear, that “the fetus is a human being, a person, from the moment of conception.” In her specific argument she believes that every person has a right to life, and our obligation to one another as human beings is to not interfere with the rights of others and are not obligated to intervene past that. Her specific argument is convincing.
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 this experiment, an innocent celebrity is dying of kidney failure and you are the only one with the correct blood type to save them. Therefore, you are kidnapped and your circulatory system is connected to theirs in order to save them. The question Thomson poses is whether you are morally obligated to remain connected to them or not. My intuition is that of course you’re not required to stay connected, regardless of the amount of time required of you. Thomson argues for the same position, with the obvious stipulation that the less that is required of you the more morally degraded you are for refusing to remain connected (184). This thought experiment is meant to prove that abortion in the case of rape is morally permissible. However, this begs the question on whether abortion in the case of conception resulting from consensual intercourse continues to be morally permissible based on the concept that the right to bodily autonomy trumps the right to
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
Thomson provides the example of being hooked up for nine months to provide dialysis to an ailing violinist to expose how a fetus’s right to life does not supersede a mother’s right to make medical decisions about her body (48-49). I find that this thought experiment especially helpful in understanding how even though a fetus does have a right to life, because the continuation of their life hinges on the consent of their mother to use her body, it falls to the mother to choose whether or not to allow the fetus to develop to term.
In conclusion, Thompson's criticisms of the Standard anti-abortion argument are false. Premise 1 stays true as life begins at conception because that is the point when the fetus starts to grow. Premise 2 stays alive because murder is both illegal and morally wrong. Why? because you are depriving them of their future and causing harm to the people who love the victim. And lastly, premise 4 remains true because there is a difference between not helping someone live and directly killing them, thereby proving the case of the unconscious violinist as not analogous. All in all, the standard anti-abortion argument remains a sound argument.
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.
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.
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 ...
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”.
Abortions have been performed for thousands of years. In the 1800s abortions began to be outlawed. The reasons for anti-abortion laws varied for each state. Some people did not want the world to be dominated by newly arrived immigrants. Abortion in the 1800s were very unsafe due to the fact that the doctors had a limited educations and hospitals were not common. The outlawing of abortions from 1880 to 1973 led to many woman attempting illgeal abortions. (add author). Almost two hundred women died from attempting illegal abortions in 1965. Between two hundred thousand and one million illegal abortions were given each year. In states where local laws restrict the availability of abortion, women tend to have the lowest level of education and income. Additionally, in those states, less money goes toawrds education, welfare, fostercare programs, and adoption services. (Anderson, 5).
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