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Abortion and ethics
Abortion and ethics
ETHICAL DILEMMA ARGUMENT ABOUT Abortion
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Mary Anne Warren contends that abortion is morally permissible on the grounds that a fetus is not a person. In her eyes, although, fetuses are genetically distinct humans they are not people because they do not have the necessary characteristics for personhood: sentience, reasoning, emotionality, the capacity to communicate, self-awareness, and moral agency. For her, the lack of these characteristics do not necessarily allude that a fetus is not a person only that it belittles the confidence that they are a person- or in other words creates doubt of their personhood. In this essay, I shall argue when it comes to emotionality Warren sets the bar too high and indoingso runs the risk of wrongly overlooking different types of emotionality, which …show more content…
That is, a fetus lacks the capacity to communicate, sentience, emotionality, reason, self-awareness, and moral agency (729). The essence of her argument, on personhood, lies in the distinction of human being as opposed to person. For her this is relevant because biologically, fetuses are humans in that they genetically identify with Homo sapiens, but they are not people because they lack the central characteristics of personhood. In order to be confident that one is a person one must display these characteristics- these characteristics ascertain that one is a person. This should not be confused; by saying this she does not mean a fetus which lacks any of these characteristics is definitively stripped of being deemed a person, but that the lack of these characteristics bolsters uncertainty that a fetus is a person. ( Add a sentence her pertaining to the sentence above. Or something like it)Ultimately, these are the characteristics which entail confidence of …show more content…
The road taken by Warren, that emotionality requires self-observation and integration, is far too polar in that it completely negates the hormonal influence on emotionality. Emotionality ought not be defined in either of these ways because when doing so one wrongly restricts different form of emotionality. This would be the equivalent to defining a dog as a four legged animal, or a domesticated carnivorous animal with four legs, long snout, fur, canine teeth, and a tendency to bark or whine. The former definition sets the bar too low in that every four legged animal can qualify as a dog whereas the latter sets the bar too high in that some dogs may not actually qualify as dogs using that definition. For this reason the definition of a dog has to be somewhere in the middle. Thus when extending this example to emotionality it becomes clear one should take an Aristotelian approach in defining emotion because it would not be polarizing. The emotions we feel (happy, sad, angry, etc) is partly influenced by hormones such as dopamine and partly influenced by our own self-observation of markers. Integrating hormones and self-observation ensures we cover the spectrum of emotionality. This further ensures that the capability of
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
“I argue that it is personhood, and not genetic humanity, which is the fundamental basis for membership in the moral community” (Warren 166). Warren’s primary argument for abortion’s permissibility is structured around her stance that fetuses are not persons. This argument relies heavily upon her six criteria for personhood: A being’s sentience, emotionality, reason, capacity for communication, self-awareness, and having moral agencies (Warren 171-172). While this list seems sound in considering an average, healthy adult’s personhood, it neither accounts for nor addresses the personhood of infants, mentally ill individuals, or the developmentally challenged. Sentience is one’s ability to consciously feel and perceive things around them. While it is true that all animals and humans born can feel and perceive things within their environment, consider a coma patient, an individual suspended in unconsciousness and unable to move their own body for indeterminate amounts of time. While controversial, this person, whom could be in the middle of an average life, does not suddenly become less of a person
First I will prove premise 1, “Every fetus is a person,” true. The definition of person according to the Merriam-Webster dictionary is "a human being." Now surely no one would regard a fetus as anything other than human such as a primate or dog. But some still might say, "Well, it isn't aliv...
In her essay, “A Defense of Abortion,” Judith Jarvis Thompson outlines the most common arguments that people defend, and explains her views regarding each of these. She shares numerous examples and situations that she believes will support her views. One of her most prominent arguments is that of whether or not a fetus has moral standing as a “person.” She highlights the so called “battle” between an innocent life, the fetus, and the bodily rights of the mother. Within this argument, Judith outlines for us several situations which can provide people with a different outlook regarding abortion. Throughout Judith’s essay, she does not truly give a clear stance, but rather allows her readers to choose for themselves.
The criterion for personhood is widely accepted to consist of consciousness (ability to feel pain), reasoning, self-motivation, communication and self-awareness. When Mary Anne Warren states her ideas on this topic she says that it is not imperative that a person meet all of these requirements, the first two would be sufficient. We can be led to believe then that not all human beings will be considered persons. When we apply this criterion to the human beings around us, it’s obvious that most of us are part of the moral community. Although when this criterion is applied to fetuses, they are merely genetic human beings. Fetuses, because they are genetically human, are not included in the moral community and therefore it is not necessary to treat them as if they have moral rights. (Disputed Moral Issues, p.187). This idea is true because being in the moral community goes hand in hand w...
In Thomson’s article, “A Defense of Abortion,” Thomson argues that abortion is not impermis-sible because she agrees with the fact that fetus has already become a human person well before birth, from the moment of conception (Thomson, 268 & 269). Besides that, she also claims that every person has a right to live, does so a fetus, because a fetus is a person who has a right to live.
Warren argues against a fetus being a human in the moral sense. She states we can say a fetus has moral sense to be a human but not in the genetic sense. In order for a fetus to be human in the moral sense it has to be a being in the genetic sense. Warren thinks a fetus does not have full moral status because they are not persons. To be a person you have to have equal moral rights. Warren feels a fetus at any stage will not resemble a person or have significant right to life. A fetus does not have the ability to make decisions or have memories, therefore making them have no right to life. Warren states that a fetus is not a person and should not have morally rights. Warren stated in Potential Personhood and The Right to Life that a fetus does not resemble a person in anyway. She asks about the potential that could develop if the fetus is given the chance to become a person. “It is hard to deny that the fact that an entity is a potential person is a strong prima facie reason for not destroying it; but we need not conclude from this that a potential person has a right to life, by virtue of that potential”(Warren, p.472). After analyzing the concept of a person Warren has come to the conclusion that a fetus at any stage of development does not resemble a person enough to have right to life or potential for being a
Mary Anne Warren’s “On the Moral and Legal Status of Abortion” describes her justification that abortion is not a fundamentally wrong action for a mother to undertake. By forming a distinction between being genetically human and being a fully developed “person” and member of the “moral community” that encompasses humanity, Warren argues that it must be proven that fetuses are human beings in the morally relevant sense in order for their termination to be considered morally wrong. Warren’s rationale of defining moral personhood as showcasing a combination of five qualities such as “consciousness, reasoning, self-motivated activity, capacity of communication, and self-awareness” forms the basis of her argument that a fetus displays none of these elements that would justify its classification as a person and member of the morally relevant community (Timmons 386).
But, there are many differences between an actual person and a fetus. First of all, a fetus is completely dependent on the mother. Fetus’s need their mothers in order to be fed correctly, to live in a stable environment, and to grow and expand among many other things. Because the fetus cannot survive on its own, then it does not qualify as a human being. In addition, a fetus that is still inside the womb is only a potential person. The fetus resides inside of the mother, and thus is part of the mother herself until it is born. Another difference between a fetus and a person is that a person can feel pain. Anti abortionist commonly argue that abortion is wrong because it would cause pain to the fetus. But, according to Mark Rosen, an obstetrical anesthesiologist at the University of California at San Francisco, “the wiring at the point where you feel pain, such as the skin, doesn’t reach the emotional part where you feel pain, in the brain.” Furthermore, the thalamus does not form until week 28 of the pregnancy. So, no information, including pain, can reach the cortex in the brain for processing. These facts prove that a fetus would not be affected by the mother’s choice of having an abortion, thus proving Marquis and all other anti-abortionists wrong.
In order for the pro-life argument to be valid, it must have both a true premise and true conclusion. It falls short of validity by assuming that a fetus up to 22 weeks old is a person, and has its own rights independent of its host, or what we often refer to as its mother. First we must recognize the subtle, yet extremely important distinction between a human being and a person. It is obvious that a fetus is a member of the human ...
“On the Moral and Legal Status of Abortion” by Mary Anne Warren is an in depth analysis of what, in Warren’s opinion, is exactly what 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 strip 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 in the moral community. Warren insists that the “moral” sense of human and “genetic” sense of human must be kept separate in this observation. As she defines the two, she goes on to say that the confusion of the two “results in a slide of meaning, which serves to conceal the fallaciousness of the traditional argument that since (1) it is wrong to kill innocent human beings, and (2) fetuses are innocent human beings, then (3) it is wrong to kill fetuses.
This essay examines and critiques Judith Jarvis Thomson’s, A Defense of Abortion (1971). Thomson sets out to show that the foetus does not have a right to the mother’s body and that it would not be unjust to perform an abortion when the mother’s life is not threatened. For the sake of the argument, Thomson adopts the conservative view that the foetus is a person from the moment of conception. The conservative argument asserts that every person has a right to life. The foetus has a right to life.
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 poppet’s that, sir?” Is a quote said fearfully by Mary Warren, a character in the Crucible, in front of John and Elizabeth Proctor, Marshal Herrick and Reverend Hale when they ask her about the poppet. Mary was one of the girls who followed Abigail by pretending to be bewitched. She is also the servant of Elizabeth and John Proctor and then a court executive to “testify” against those accused of witchcraft with the other girls, including Abigail. Also when she went with John Proctor to testify against the other girls she blames John for bewitching her into doing his work for the devil and called him, “The Devil’s Man”, in order to save herself from getting hung for being accused of being a witch. Mary Warren and I can both be seen as
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, abortion. Karen Pazol, et al.