of different circumstances becomes increasingly strenuous with celerity. However‚ one notorious philosopher‚ Judith Jarvis Thomson‚ provides a strong argument for justifying abortion in the eyes of moral thinkers. In cases of failed contraception‚ Thomson argues that abortion can be justified‚ despite the uproar from both pro-life and pro-choice supporters in favor of the contrary. Thomson argues her point very effectively‚ and allows for her thoughts to be applied to grander schemes. Contrary to
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no questions asked‚ if the mother wants to have an abortion then it is her right to make that decision‚ if she knows she could possibly die from giving birth‚ and she is not allowed an abortion wouldn’t that be considered suicide or murder. Judith Jarvis Thomson states‚ “ I think that the premise is false‚ that the fetus is not a person from the moment of conception. A newly fertilized ovum‚ a newly implanted
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did not want to feed the child‚ and this is considered neglect. In comparison‚ if a mother wants an abortion because she is not obligated to surrender her body to a fetus‚ then it is just as equivalent as negligence as well. According to Judith Jarvis Thomson‚ “… to
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April 1996. Marquis‚ Don. "Why Abortion is Immoral." Journal of Philosophy (1986). O ’Connor‚ Karen. "The Consegquences of Roe V. Wade and Doe V.Bolton." 23 June 2005. Stevens‚ David. "The Hierarchy of Inalienable Rights." March/April 2006. Thomson‚ Judith Jarvis. "A Defense to Abortion." Philosophy and Public Affairs 1:1 (1971).
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John T. Noonan makes the argument that the jump in probability for a fetus’ coming to term‚ at a specific point in the development of the fetus‚ has an important implication for the humanity (personhood) of the fetus. He bases this argument on the reasoning that "life itself is a matter of probabilities‚ and most moral reasoning is an estimate of probabilities." He goes on to state that his argument in which a fetus has an implication for the humanity of the fetus is strictly an "appeal to probabilities
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After several weeks of analyzing moral theory‚ the divine command theory prevails. Jehovah created us (page 7‚ Column 1) intrinsically valuable‚ in that we are each a temple‚ in and of ourselves. (Page 71 Column 1) Proven scientific knowledge includes the fact that in the 1769 King James Version (Isaiah 40:22)‚ undisputedly references the circle of the earth. This is tantamount to believing in a higher being‚ which is in perfect accordance with the divine command theory‚ in that‚ the date of the
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child brings upon the counter-argument that abortion is morally wrong because killing is wrong. In the case of abortion‚ the mother is not directly killing the child‚ but a third-party is ultimately responsible for killing the child. Although in Thomson example of defending abortion involving a health risk for the mother‚ there are scenarios where abortion is strictly a choice with health problems. In cases where young teenagers become pregnant‚ many of them consider the decision of abortion. There
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it is responsible or irresponsible‚ caring or careless‚ to extend or end this connection.” (Gilligan‚ 281) The dilemma is that the people tend to sidetrack off the actual abortion topic and the argument shifts to become more care ethics oriented. Thomson avoids this issue by seeing no obligation whatsoever to pay regards to the state of the fetus as it is irrelevant in proving that an abortion is not impermissible. Yes‚ the fetus is a person‚ and yes‚ both the mother and the unborn fetus have equal
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terminate her pregnancy. Judith Jarvis Thomson’s essay‚ titled “A Defense of Abortion” illustrates what most would describe as a liberal view on abortion. Although Thomson acknowledges the fetus as a human‚ she argues that this should not dictate a woman’s choice to abortion. She defends that abortion should be accepted in certain situations‚ and that “abortion is not unjust killing and does not violate the fetus’ right to life” (pg 479). In order to maintain this argument‚ Thomson uses different scenarios
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The Trolley Problem‚ originally proposed by Philippa Foot prompted a range of responses. More specifically from Judith Jarvis Thomson‚ who presented a variation and response to this scenario. One of Thompson’s adaptation encapsulates the notion of a bystander who has the option to either remain inactive and let five people die or to reroute the trolley‚ by means of flipping a switch that would cause the trolley to move towards the direction of the other track with one worker‚ hence killing them
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