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Thomson’s arguments and conclusions on abortion
Theories involving moral status of fetus
Judith Thomson’s “a defense of abortion”
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Thompson on the Moral Permissibility of Abortion
The standard argument against abortion rests on the claim that the fetus is a person and therefore has a right to life (Thompson, 1971). Judith Jarvis Thomson shows why this standard argument against abortion is a somewhat inadequate account of the morality of abortion. She argues for the conclusion that abortion is sometimes permissible. She begins the essay by pointing out on whether or not the fetus is a person. If fetuses are persons then abortions must be impermissible, and that if fetuses are not persons then abortions must be permissible. Thomson, begins by conceding the issue of personhood to her opponent; she assumes, for purposes of argumentation, that the fetus is a person from
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The violinist analogy compared to abortion neither the violinist nor the fetus had any say in their condition. If the violinist dies, from being unplugged, it’s not from you unplugging, but from his medical condition. If a woman undergoes an abortion, the fetus dies immediately, due to a decision you made (Thomson, 1971). In the Henry Fonda analogy, the fetus isn’t considered, she reverts back to the violinist by saying, if you continue to allow him to use your kidneys, it’s from your kindness not because you’re being forced to (Thompson, 1971, p. 55). Thompson’s people seed analogy, was ridiculous and hard to take seriously. She was trying to say even when you take all precautions to prevent pregnancy sometimes pregnancy still happens. Like if you are having consensual sexual intercourse with a member of the opposite sex, you know there is a possibility of becoming pregnant or impregnating …show more content…
She says that is why very early abortions are permissible, and do not comprise the subject matter for moral debate (Thomson, 1971, p. 66). I agree with her final statement. I too, believe, at conception the fetus is not yet human and that an abortion would be permissible. My personal beliefs go along with pro-choice, even though I personally would never consider having an abortion, I believe a woman has the right to decide. Pro-life activists would strongly object, and believe an abortion is killing a human and under no reason should a defenseless life be taken. They also believe that even in instances of rape a woman should not abort because it is the fetus you are punishing instead of the rapist. My response to that is, why should the mother be punished for being physically violated resulting in an unwanted pregnancy? If she chooses to have an abortion, which would be in the first trimester, the fetus cannot survive outside of her body; therefore, should not be considered a separate
In this essay, I will hold that the strongest argument in defence of abortion was provided by Judith Jarvis Thompson. She argued that abortion is still morally permissible, regardless if one accepts the premise that the foetus is a person from the moment of conception. In what follows, I agree that abortion is permissible in the ‘extreme case’ whereby the woman’s life is threatened by the foetus. Furthermore, I agree that abortion is permissible to prevent future pain and suffering to the child. However, I do not agree that the ‘violinist’ analogy is reliable when attempting to defend abortion involving involuntary conception cases such as rape, whereby the foetus does not threaten the woman’s health. To achieve this, I will highlight the distinction
There are many factors that are taken into consideration when determining if abortion is morally permissible, or wrong including; sentience of the fetus, the fetuses right to life, the difference between adult human beings and fetuses, the autonomy of the pregnant woman, and the legality of abortion. Don Marquis argues that abortion is always morally wrong, excluding cases in which the woman is threatened by pregnancy, or abortion after rape, because fetuses have a valuable future. Mary Anne Warren contends that late term abortions are morally permissible because birth is the most significant event for a fetus, and a woman’s autonomy should never be suspended.
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
To help argue her point, Thomson first begins with an analogy comparing an acorn of an oak tree to the fetus in a woman’s body. She begins by giving the view of the Pro – Lifers; “It is concluded that the fetus is…a person from the moment of conception” (page 113). She then goes on to say, “similar things might be said about the development of an acorn into an oak tree, and it does not follow that acorns are Oak trees…” (Page 113). This analogy helps illustrate how much she disagrees with this Pro –life argument. She calls it a “slippery- slope argument” and goes to say, “…it is dismaying that opponents of abortion rely on them so heavily and uncritically” (page 113). Although Thomson makes it clear that she disagrees with the notion that a fetus is a person (…I think the premise is false, that the fetus is not a person from th...
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 ...
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.
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).
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
In A Defense of Abortion (Cahn and Markie), Judith Thomson presents an argument that abortion can be morally permissible even if the fetus is considered to be a person. Her primary reason for presenting an argument of this nature is that the abortion argument at the time had effectively come to a standstill. The typical anti-abortion argument was based on the idea that a fetus is a person and since killing a person is wrong, abortion is wrong. The pro-abortion adopts the opposite view: namely, that a fetus is not a person and is thus not entitled to the rights of people and so killing it couldn’t possibly be wrong.
middle of paper ... ... She argues that fetuses are not persons or members of the moral community because they don’t fulfill the five qualities of personhood she has fashioned. Warren’s arguments are valid, mostly sound, and cover just about all aspects of the overall topic. Although she was inconsistent on the topic of infanticide, her overall writing was well done and consistent.
Thomson appeals to the strongest case for abortion, rape, to define the rights of the fetus and the pregnant person. Thomson concludes that there are no cases where the person pregnant does not have the right to choose an abortion. Thomson considers the right to life of the pregnant person by presenting the case of a pregnant person dying as a result of 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.
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.
Over the course 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 regard to her reproductive rights.
Discussing the personhood of a fetus is problematic, partly because there’s no clear distinction between a growing fetus and the person it develops into, but mainly because of difficulties in defining the proper role, or extent of rule, by governments in granting that fetus certain rights as a person. In short, the moment we say whether a fetus is or is not a person, and decide to give—or withhold—rights to life to that fetus as if it were a person, we adopt an approach that bears numerous ethical as well as legal implications which need their due diligent consideration.
Where mother life is at risk, when pregnancy occur due to rape, where contraception fail and where mother intentionally became pregnant. I am against this believe because as we know if mother life is at risk then fetus life is also at risk; fetus is fully dependent with mother. If is planning for pregnancy she can meet with a doctor and ask is she ready to be a mother. On the other hand, if it is unplanned and unprepared then either she should be more careful about being a pregnant by pills, using contraception or any other medications if not then avoid sexual intercourse. In the case of pregnancy occurs due to rape what I personally believe is abortion call kill her. Her body is already in risk by rape and if she decides to do abortion in that situation then there is more probability of dying. Instead of that, she can give birth and give to adoption organization. Therefore, the people who want baby will take care of that baby. Second, some believe fetus is not person so it is permissible. I believe If killing a human being is wrong than killing a fetus is also wrong because it is like killing human cell. We cannot assume that to abort in early stage is nothing even though it is not well developed, but it matters. Abortion is not comparable with a haircut or an appendectomy that is the big mistake in life. She says we value our future, even if we do not value it because whether I value my future or not it is my future. She is trying to say fetus also have future, so before taking abortion decision we have to think about fetus future like ours. No one have right to kill an innocent human being because killing that being is like killing his