A Very Long Analysis of the Arguments Related to the Abortion Debate

Well, I don’t want to seem unclear. My position is indistinguishable from what you ascribe to Icerigger et al. I wouldn’t agree to force a person to involuntarily act as biological host for another person, so whether the fetus is a person or not is irrelevant.

Scylla says a fetus is a person? Fine, whatever. No person should get to parasitically live off the biological processes of another person without that second person’s consent.

If Scylla changes his mind and decides the fetus isn’t a person? Fine, whatever. No nonperson should get to parasitically live off the biological processes of a person without that person’s consent.

Hence, the question of whether or not a fetus is a person is irrelevant, at least for the purposes of abortion rights. I tend to decline to indulge debates on fetal personhood because it’s a waste of time, especially when someone tells me a necessary condition of being pro-choice is specifically declaring a fetus is not a person. No, it isn’t.

That’s not what I meant, I mean you didn’t attempt to actually counter religious arguments. You just disregard religion with a wave of your hand, as if it is a settled matter. It probably is a settled matter for you. It’s not a settled matter, at least not with that outcome, not for just about everybody on the pro-life side of this debate.

I don’t blame you, that’s like opening six fronts at once. But if you are going to get into the pro-life argument, ignoring religion is ignoring the debate.

~Max

Perhaps UltraVires will disagree with me but I think the example of invitation followed by a blizzard and charges of trespass is comparable. The house is your body, the invitation is having sex, the blizzard is the unexpected conception and dependency, trespass is the uncomfort of dealing with the fetus, and ejection into the blizzard is abortion i.e. certain death.

~Max

Right, but body!=property, and blizzard!=nine months, and temporarily and safely housing a stranger in your house!=suffering the discomfort and health risks of a pregnancy. The analogy is fatally flawed.

Regarding bone marrow and the father, see my post #180:

If you can’t be reasonably expected to know your child will require bone marrow, I don’t see any reasonable argument forcing you or any individual to pay for it (or provide the marrow).

~Max

It’s a terrible analogy. Canvass and pigments are not going to become a painting on their own if not interfered with.

The seedling becomes the oak. The fetus becomes the person

Potential is not quite the right word. A canvas is potentially a painting. It could also be a tarp, a rag. Potential requires some outside force to set a path and move it on its way to actualization.

The seedling and the fetus are both already on that path, their potential has been activated and they will become what they will become unless they are stopped by an outside force.

Potential is the wrong word.

You almost have it. It’s the stopping of the continuing that makes killing wrong. When something is killed it doesn’t change what they were or what they were existing as, it puts a stop to their continuing.

Killing is wrong because you cease something from continuing the path that it is on.


You don’t have to buy into this. It’s pretty abstract. It’s just what leads me away from the arguments that peg personhood somewhere along the development path.

I mean I know my dog has a lot more going on in it’s brain than any newborn has or is neurologically capable of. Killing the newborn is worse than killing the dog because of what the newborn will become not because of what it is.

There is no “on their own.” There is no “not interfered with.” There are only choices people make. This is why earlier I said focusing on actions instead of on choices was misleading.

The thing whose continuance is stopped must exist. I’m not killing something if it doesn’t exist.

Admitted, pregnancy is a bit unique. There is no analogue to one’s body, nor for one person being created within the body of another. So you are asking for the impossible.

The nine months of blizzard could be replaced with a north Pacific fishing expedition, those could go on for four to six months in the olden days. You want to get rid of someone? The only option is throwing them overboard or messing up your schedule.

Housing someone might mean splitting your food and water, sharing a bed, and otherwise lowering your quality of life. They might turn out to have some communicable disease which you catch from prolonged exposure. It’s not necessarily a cakewalk.

Even if there isn’t a perfect analogy, I don’t see what that proves.

ETA: One’s house and a captain’s ship are a special kind of property, although not as special as one’s body.

~Max

Oh.

It’s not that it’s a settled matter, is that there is nothing to say about it from a rational perspective.

If you say that God told you abortion is wrong, what possible argument is there?

I mean I guess I could argue religious doctrine, but I don’t think the Bible says much about abortion. Most of what people think it does say either comes from a misrepresentation or misunderstanding of why God was pissed at Onan for spilling his seed, or some variant of various defend the meek, the helpless, the least of us in the New Testament.

Tell me what you want, and i’ll Fill it in.

On the contrary, killing baby humans is worse than killing dogs because of… racism! :smiley:

No but really. A collective of humans has a strong incentive to value human lives over nonhuman lives.

~Max

It’s not that it’s an imperfect analogy, it’s that it’s fatally flawed. Bodily autonomy and property rights are not the same thing; they’re qualitatively different. What it proves is that the analogy is not a useful response to issues of bodily autonomy.

Hmm. Change it slightly: I invite a child on this six-month trip. Halfway through the trip, the child becomes ill, to the extent that if I don’t spend a few hours a day caring for the child, she’ll die. Am I morally obligated to provide that care? In this case, it’s my bodily autonomy at issue: I am required to do things with my body.

I’d say yes.

But the key thing is, I’d still say yes if I hadn’t invited the child along. The invitation didn’t waive my rights to bodily autonomy; the invitation is irrelevant to the question.

We can get pretty close, though. Can you picture being forced to donate a kidney to someone else? Can you picture being forced to do so if the recipient is a close relative, even your own child?

If you reject that idea, then trying to restrict abortion seems contradictory.

I was pretty careful in my last post to you about why it matters. You have completely left that part out, and are not representing my argument accurately.

If it is a human life than the question of what value you place on human life, and wether you apply that value consistently comes into play for determining if you have made a good argument that depends on base values or if you have just constructed a post hoc one off.

Like I said, you don’t have to buy into my values here.

For shits and giggles let’s make an analogy that describes our relative positions on this:

Fred has a machine that turns logs of burled walnut into DVD players. Each one is different and unique because of the different logs used and some are arguably better than others. They are reasonably valuable though because hey, it’s a DVD player made completely out of wood.

Fred loads a log and turns on the machine. Roughly a third of the way through the process Steve shows up and messes with the machine, halting the process. The machine is fine, but the log/dvd player is a total loss.

I say that Steve owes Fred a the value of a wooden DVD player. In the normal course of events that was what it was in the process of becoming, and that is what Fred interfered with. If not for Steve, Fred would have his DVD player. So that is Fred’s loss.

You say that Steve owes Fred a log. A DVD player has the ability to read data and transmit it through an output. The process was terminated before the reader and the output were functional. Therefore no DVD player was destroyed. Steve only destroyed a log.
I think those are a fair analogy of our relative positions.

Do you mean #204 or #241 or another post? Neither of those seems very on point, especially 204 which looks like an attempt at flippancy.

I’m calmly confident in the consistency of my values, and elaborated back in #124 with the “levels of intrusion” illustration. Despite me stating clearly that proportionality was an element, some of the responses have suggested I favoured a “Level Three” response to a “Level One” situation, which strikes me as either showing the respondent didn’t read or understand my post, or is being disingenuous or even dishonest.

Those who claim to be prophets are immune to mortal rhetoric, and historically have only been countered by the sword. Such is life. No debate is to be had there.

I doubt most people believe God spoke to them directly. Rather they base their views on God speaking to others or on their interpretation of what they think is nonverbal divine communication via physical phenomena. No cites because this is pure conjecture. Neither can I defend such people, because I quite honestly have no idea what their argument is - it is probably very personal and specific. But this is how I think most people believe.

Now on to fundamentalism. There was an argument, not a Catholic one, I think based on Genesis 2:7, that ensoulment happens when man breathes his first breath. “And the LORD God formed man of the dust in the ground, and breathed into his nostrils the breath of life; and man became a living soul.” There’s not much exegesis to be had, before he was dust, and divine breath made him a living soul. Therefore when an infant takes its first breath, that is the moment it gains a soul. That would seem quite pro-choice.

I think Aquinas’s Summa Theologica placed ensoulment at forty days, although prior to that the fetus had a lesser soul like that of an animal or plant. Aristotle’s Generation of Animals took a similar tier-based approach, and probably informed Aquinas. The forty-day line is also the view of Rabbinic Judaism (practically all Jews today). I think that was in Yevamot, but I’m not sure how the Jewish sages reached that conclusion. There is also Exodus 21 where two men fight and injure a pregnant woman, who miscarries. The miscarriage is treated like property damage with a fine.

On the other hand you have the commandment to be fruitful and multiply, given both to Adam and Noah in Genesis. This is the original basis for the Catholic Church’s condemnation of intentional abortion, which has always been condemned. Coincidentally it is also the basis for their position against contraception.

There is a second line of reasoning is to my knowledge, the magesterium has never decided when ensoulment actually takes place. In the face of uncertainty the Church teaches not to take chances, to treat the fetus as if it had a soul from the moment of conception. Either way the Church does not distinguish between personhood and the genetic individual formed at conception. See Paul II’s Evangelium vitae at 58-63.

~Max

If you think abortion is not OK because one is killing a person then that argument requires that personhood be rigorously defined in a rational fashion.

Null argument; it works just as well against the other side.

Since you can’t create that bright line definition, an anti choice argument that depends on it is a bad argument.

Ditto as above.

thorny locust holds multiple opinions:

One, that a zygote, blastula, embryo, or early stage fetus is definitely not a person.

Two, that while a late stage fetus (say in the last couple of months) is far enough along in the process of becoming a person that it may be a person in some senses, it shouldn’t be considered one in the sense of a legal definition; and, while we’re at it, has not generally been considered so by society as a whole.

Three, that even if a zygote, blastula, embryo, or early stage fetus were considered to be a person (which, again, I do not hold and am not conceding), a woman’s bodily autonomy would supercede any rights that it would have.

Four, that at the stage of viability outside the womb* things get somewhat blurry; because at that point three conditions obtain simultaneously: one, that the fetus is somewhere in a blurry area between not being developed enough to be considered a person and definitely being a person; two, that it is at least theoretically separable from the mother at that point without killing it; and three, that if it is separated from the mother at that point but before it’s reached full term it will be significantly and possibly permanently damaged by the early separation. Due to that specific combination of reasons, I think that abortion after that point could reasonably be considered to require some restrictions: one of them being that abortion after that point should require significant danger to the life or to the health, physical or mental, of the mother, or else be because the fetus although of viable age has been discovered not to be viable; and two, that if the reason is a danger to the mother then if and only if it’s possible to do so without increasing that danger the method chosen should be such as to attempt to produce a live delivery, though the mother should be held responsible for any resulting child only if she chooses to be.

   *current stage of viability, which is a shifting target. Note that I'm talking about a stage at which all three conditions obtain simultaneously -- if we ever get viability outside the womb down below the point at which there's a functioning brain, I think this part of my opinion would change.

I’m aware that anti-choice people complain that an exemption that allows for health, especially one including mental health, can be turned by doctor-shopping into an exemption that allows for anything at all. I think this is a very weak argument, and that cases of women actually desiring to misuse such an exemption combining with their being able to find competent health care workers willing to go along with such misuse would be so rare that the potential damage to women who genuinely need a late term abortion and would be unable to obtain one without such an exemption massively and utterly outweighs it.

I am also, while I’m at it, entirely unconvinced by arguments that the primary purpose of sex in humans is reproduction. In addition to what I’ve said previously: most humans physically want sex more or less continuously, already pregnant or not, from their early teens into extreme old age, including considerable lengths of time during which pregnancy is not possible. There might be some sort of argument to be made that the primary purpose for sex in humans were reproduction if we only went into heat when in physical condition to initiate a pregnancy and were totally uninterested in sex the rest of the time, but if we were built like that I very much doubt we’d be having this argument.

And I am equally unconvinced, as I’ve said previously, by arguments that a person consenting to have sex with a specific person in a specific manner at a specific time, which consent can be withdrawn at any moment, is somehow also providing a non-withdrawable consent to host a different person entirely inside herself for months if the condom happens to slip or the vas deferens has regrown. That is just plain not how consent works.

That’s also the future of the egg and the sperm, if they get to have one. Not all of those futures can possibly be fulfilled; not even if you required everyone with a womb to keep it full continuously except for right after delivery from the age of first menstruation until menopause or until they died of it, whichever came first.

For that matter, it’s the future of something that crawled out of the ocean and started to breathe air, close to half a billion years ago. Was that creature a human person, because some of its eventual descendents are human?
– there have been more posts since I typed all this, but I need to go do something else now. Should have done that sooner, probably.

You have to up the ante. It can’t just be illness, it has to be something you put her at risk of encountering, a risk that a reasonable person would expect. Perhaps you threw her a bulky sleeping bag, which bumped her down a hill and into a river. You have to decide whether to jump in after her. Is there a point where it takes such a toll on you to keep that child alive that you wouldn’t help her if she were a random stranger as opposed to somebody under your responsibility whose predicament is partially your fault?

~Max

I thought I addressed this. There’s no culpability or reasonable expectation for a kidney failure, and if there was, at the time of conception, I might actually argue that having unprotected sex constitutes negligence on your part and hold you accountable.

~Max