Abortion is not a moral hazard at all. Most people who might exist don’t. The whole “everyone agrees abortion is awful…” shit is obnoxious. I legitimately do not care. I am far more concerned about the lives of actual children. Once we seriously tackle that issue, we can move upstream, and this should be viewed as both incentive and a purity test for those who pretend to care about the “unborn.”
I’ve thought this for a long time. Until every living person has virtually every one of their needs met at virtually all times, abortion isn’t even on the table as something to worry about. We have a responsibility for what we have already, not some potential human that has plenty of other ways they would never make it to adulthood.
I am unsure about when it stops being moral to terminate a foetus/baby. I think it’s somewhere between 6 and 14 months, but that’s just my gut feeling. Some people are astonished that I would even consider that it could be after birth, but it’s not like any sudden development occurs at the moment of birth.
I dislike criminalization at all because if a doctor at any point has to consider if they can prove that an abortion was medically necessary in a court of law, I find that to be a violation of their ability to care for their patient.
but it’s not like any sudden development occurs at the moment of birth.
You mean other than breathing its own air and no longer being physically connected to its mother’s womb? I’d call that pretty significant. I would argue that the moment it breaths its first breath on its own rather than as a part of its mother’s uterus, it becomes a murder victim, not an abortion.
I suppose to me, one’s moral weight is in their mind. If someone has no mind – such as a brain-dead patient – then they aren’t really a person. Seeing as there’s no reason to believe there’s an immediate jump in neural development in a baby at the moment of birth, I do not believe it’s a special moment for the baby in a moral accounting sense. So I don’t think the baby becomes more intrinsically worthy of life at the precise moment it draws its first breath.
(For the parent, of course, it is a special moment, and in particular new options are available outside of the keep-or-abort dichotomy.)
As for being an individual, I don’t really see how the child’s autonomy is relevant. It’s still fully dependent on its parents and society and could not function on its own regardless, so this is a fairly arbitrary step on the road to autonomy.
I suppose to me, one’s moral weight is in their mind.
The problem that i see with that is the following: Assume a child has little neural activity (which, btw, is not true at all; children and newborns often have higher neural activity than grown-ups), but assume for a moment that a child had little neural activity, and therefore would be less worthy of preservation.
Now, somebody who has migraine, or has repeated electrical shocks in their brain, might be in a lot of pain, but has probably more neural activity than you. Would you now consider that since they have more neural activity, they are more worthy of life than you are? And what if you and that other person would be bound to the tracks of a trolley problem? Wouldn’t it then be the ethical thing to kill you because you have less neural activity?
I don’t mean to say that neural activity ∝moral weight. I am merely asserting that something without neural activity at all (or similar construct) can’t be worth anything. This is why a rock has no moral value, and I don’t need to treat a rock nicely.
I am less confident – but still fairly confident – that consciousness, pain, and so on require at least a couple neurons – how many, I’m not sure – but creatures like tiny snails and worms probably aren’t worth consideration, or if they are then only very little. Shrimp are complex enough that I cannot say for sure that they aren’t equal in value to a human, but my intuition says they still don’t have fully-fledged sentience; I could be wrong though.
The strongest evidence that shrimp don’t have sentience is anthropic – if there are trillions of times more shrimp than humans, why am I a human and not a shrimp? Isn’t that astoundingly improbable? But anthropic arguments are questionable at best.
why am I a human and not a shrimp? Isn’t that astoundingly improbable?
haha yes i agree with that :D
my personal (kinda spiritual) take on this is that we are conscious because we are “nature’s soldiers” and we’re fighting the greater cause of life itself. That is what our consciousness is targeted at and what gives it justification in front of the world.
It’s dependent on a caretaker, but not necessarily on its own mother. Neural development also does take a big step starting at birth because the baby is now receiving stimuli.
If someone has no mind – such as a brain-dead patient – then they aren’t really a person.
Perhaps “not a person” isn’t the right way to put it. More like “already passed away.” I was being a bit provocative, sorry.
Regarding stimuli – fair enough, that is a good argument actually. But to me that indicates a “kink” in the graph of their moral worth; it ought to resemble a point where they start gaining moral worth, but not a point where they immediately have it.
Of course, this is all very speculative, vibes-based and handwavey. I don’t know how to define someone’s moral worth – which is precisely why I don’t see why birth is special to one’s moral worth.
Fair enough. I think you’re right to question these things; people have very strong opinions with hard lines here, but I don’t think there’s always solid reasoning for why some things that may seem like an obvious hard line are considered one.
While I think this is mostly true, I think there are some potentially problematic “edge cases”, for example do you think it would be moral for someone to abort all girls until they eventually have a boy?
Is it moral to kill a 2-year old because the parents no longer want it?
I’m sure that abortion is fine for the first few months. After that, I am unsure either way, but I don’t feel strongly enough to wish to see abortion rights curtailed at all. So this is largely academic.
I don’t see how this makes killing a 2-year old worse than killing an 8-month old fetus.
Let’s keep separate these two things: the worthiness of the child to live, and the worthiness of the parent to have bodily autonomy. It seems to me that you’re making the observation that the 2 year old does not violate the parent’s bodily autonomy. Or are you asserting that because the child has independence, it is more intrinsically worthy to live?
A 2 year old is a baby, an unborn fetus is a fetus, an extension of the parent. It doesn’t have thoughts, feelings, communication, and I would always value the parents life over its own.
If you give away a 2 year old you don’t really have to do much, but if you want to give away a 7 week old fetus, you still have to carry it to term, deal with discrimation and discomfort, deal with any medical issues that may arise, go through the extremely painful procedure of giving birth.
Just as you cannot be forced to donate your organs after death to help save countless lives, you cannot be forced to go through so much pain and trouble just to give birth to a life that doesn’t exist yet.
Let’s put aside 7-week old fetuses, as we both agree it’s fine to abort those.
I am pretty sure a 3-month-old fetus does not have thoughts or feelings to any significant extent. I am less sure about an 8 month old fetus; a lot of people who are 8 months pregnant do think their fetus has started to develop a personality. Regardless, I don’t see any particular leap in thoughts and feelings from just prior to birth compared with just after birth; at least, I don’t see why such a leap should occur at the moment of birth.
I don’t think being forced to donate organs is a good metaphor – at least, I don’t intrinsically value post-mortem bodily autonomy. A better metaphor I think would be being forced to do something in order for another person to live. Consider a Saharan desert guide on a 1-month tour for some clients. Once the tour begins, it would be morally reprehensible for the guide to abandon the clients to the elements; they must bring the clients out of the desert safely, whether they want to or not. It should be a bright-line case, because the lives of the clients rely on the guide, and the guide got them into this situation.
I don’t see 7-week old fetuses as being people; their lives are below my consideration. I do see an 8.5-month baby as being close in moral value to a 2-week old baby – I don’t know what that moral value is, but either killing both is fine, or killing neither is.
It’s not about the development of the fetus, it’s about the woman’s autonomy. So long as it’s still inside her, her right to choose takes priority over its right to live, full stop.
Why do you assert this? Based on what moral framework? Is it morally okay to abandon a baby to the elements after birth, in favour of the autonomy of those who would raise it?
Based on the moral frame work that no person has a right to another person’s body parts. We don’t take organs from people who haven’t explicitly said they’re organ donors even after death, because that axiom is held so high. If I accidently hit you with my car, I have no legal obligation to donate a kidney to you to save your life.
I agree that axiom does lead to absolute certainty that fetuses can be aborted at any month. I don’t agree with the axiom though. If I sign up to, say, share a kidney with somebody to keep them alive for 8 hours in some kind of bizarre medical procedure, I don’t believe it’s acceptable for me to shrug and change my mind halfway through. See also the metaphor about the Saharan desert guide in the adjacent thread.
I’m not going to engage with you on the topic of a women’s right to choose, or the meaning of bodily autonomy. On the off chance you’re not a troll, good luck with your research on this very well documented political debate.
Abortion is not a moral hazard at all. Most people who might exist don’t. The whole “everyone agrees abortion is awful…” shit is obnoxious. I legitimately do not care. I am far more concerned about the lives of actual children. Once we seriously tackle that issue, we can move upstream, and this should be viewed as both incentive and a purity test for those who pretend to care about the “unborn.”
If they are so pro life I’d expect them to support universal healthcare but they very rarely do.
that doesn’t make them right btw. hitler was democratically elected too; the majority isn’t always right.
Do they present any actual arguments? That’s what would be interesting, because that is something that can be discussed.
Agreed.
Couldn’t care less about fetuses. I do care about the people carrying fetuses and their quality of life, however.
I’ve thought this for a long time. Until every living person has virtually every one of their needs met at virtually all times, abortion isn’t even on the table as something to worry about. We have a responsibility for what we have already, not some potential human that has plenty of other ways they would never make it to adulthood.
I am unsure about when it stops being moral to terminate a foetus/baby. I think it’s somewhere between 6 and 14 months, but that’s just my gut feeling. Some people are astonished that I would even consider that it could be after birth, but it’s not like any sudden development occurs at the moment of birth.
I dislike criminalization at all because if a doctor at any point has to consider if they can prove that an abortion was medically necessary in a court of law, I find that to be a violation of their ability to care for their patient.
Fair enough, that’s unrelated to morality though. I already don’t wish to see abortion criminalized.
You mean other than breathing its own air and no longer being physically connected to its mother’s womb? I’d call that pretty significant. I would argue that the moment it breaths its first breath on its own rather than as a part of its mother’s uterus, it becomes a murder victim, not an abortion.
I don’t really see why breath is special.
Okay, to put it another way:
Once the child is born, it stops being literally a part of its mother and instead becomes an individual.
I suppose to me, one’s moral weight is in their mind. If someone has no mind – such as a brain-dead patient – then they aren’t really a person. Seeing as there’s no reason to believe there’s an immediate jump in neural development in a baby at the moment of birth, I do not believe it’s a special moment for the baby in a moral accounting sense. So I don’t think the baby becomes more intrinsically worthy of life at the precise moment it draws its first breath.
(For the parent, of course, it is a special moment, and in particular new options are available outside of the keep-or-abort dichotomy.)
As for being an individual, I don’t really see how the child’s autonomy is relevant. It’s still fully dependent on its parents and society and could not function on its own regardless, so this is a fairly arbitrary step on the road to autonomy.
The problem that i see with that is the following: Assume a child has little neural activity (which, btw, is not true at all; children and newborns often have higher neural activity than grown-ups), but assume for a moment that a child had little neural activity, and therefore would be less worthy of preservation.
Now, somebody who has migraine, or has repeated electrical shocks in their brain, might be in a lot of pain, but has probably more neural activity than you. Would you now consider that since they have more neural activity, they are more worthy of life than you are? And what if you and that other person would be bound to the tracks of a trolley problem? Wouldn’t it then be the ethical thing to kill you because you have less neural activity?
I don’t mean to say that neural activity ∝moral weight. I am merely asserting that something without neural activity at all (or similar construct) can’t be worth anything. This is why a rock has no moral value, and I don’t need to treat a rock nicely.
I am less confident – but still fairly confident – that consciousness, pain, and so on require at least a couple neurons – how many, I’m not sure – but creatures like tiny snails and worms probably aren’t worth consideration, or if they are then only very little. Shrimp are complex enough that I cannot say for sure that they aren’t equal in value to a human, but my intuition says they still don’t have fully-fledged sentience; I could be wrong though.
The strongest evidence that shrimp don’t have sentience is anthropic – if there are trillions of times more shrimp than humans, why am I a human and not a shrimp? Isn’t that astoundingly improbable? But anthropic arguments are questionable at best.
haha yes i agree with that :D
my personal (kinda spiritual) take on this is that we are conscious because we are “nature’s soldiers” and we’re fighting the greater cause of life itself. That is what our consciousness is targeted at and what gives it justification in front of the world.
It’s dependent on a caretaker, but not necessarily on its own mother. Neural development also does take a big step starting at birth because the baby is now receiving stimuli.
This is gonna be a fun thread
Perhaps “not a person” isn’t the right way to put it. More like “already passed away.” I was being a bit provocative, sorry.
Regarding stimuli – fair enough, that is a good argument actually. But to me that indicates a “kink” in the graph of their moral worth; it ought to resemble a point where they start gaining moral worth, but not a point where they immediately have it.
Of course, this is all very speculative, vibes-based and handwavey. I don’t know how to define someone’s moral worth – which is precisely why I don’t see why birth is special to one’s moral worth.
Fair enough. I think you’re right to question these things; people have very strong opinions with hard lines here, but I don’t think there’s always solid reasoning for why some things that may seem like an obvious hard line are considered one.
deleted by creator
It is always moral if the woman doesn’t want the baby. Sometimes you don’t even find out you’re pregnant until it’s 7 weeks or so
While I think this is mostly true, I think there are some potentially problematic “edge cases”, for example do you think it would be moral for someone to abort all girls until they eventually have a boy?
I don’t like that but I don’t think they’d be nice to the girl if it was born either, so maybe it’s for the best
Is it moral to kill a 2-year old because the parents no longer want it?
I’m sure that abortion is fine for the first few months. After that, I am unsure either way, but I don’t feel strongly enough to wish to see abortion rights curtailed at all. So this is largely academic.
The 2 year old can exist separately from their parent. A fetus can’t, in most abortion cases.
I don’t see how this makes killing a 2-year old worse than killing an 8-month old fetus.
Let’s keep separate these two things: the worthiness of the child to live, and the worthiness of the parent to have bodily autonomy. It seems to me that you’re making the observation that the 2 year old does not violate the parent’s bodily autonomy. Or are you asserting that because the child has independence, it is more intrinsically worthy to live?
A 2 year old is a baby, an unborn fetus is a fetus, an extension of the parent. It doesn’t have thoughts, feelings, communication, and I would always value the parents life over its own.
If you give away a 2 year old you don’t really have to do much, but if you want to give away a 7 week old fetus, you still have to carry it to term, deal with discrimation and discomfort, deal with any medical issues that may arise, go through the extremely painful procedure of giving birth.
Just as you cannot be forced to donate your organs after death to help save countless lives, you cannot be forced to go through so much pain and trouble just to give birth to a life that doesn’t exist yet.
Let’s put aside 7-week old fetuses, as we both agree it’s fine to abort those.
I am pretty sure a 3-month-old fetus does not have thoughts or feelings to any significant extent. I am less sure about an 8 month old fetus; a lot of people who are 8 months pregnant do think their fetus has started to develop a personality. Regardless, I don’t see any particular leap in thoughts and feelings from just prior to birth compared with just after birth; at least, I don’t see why such a leap should occur at the moment of birth.
I don’t think being forced to donate organs is a good metaphor – at least, I don’t intrinsically value post-mortem bodily autonomy. A better metaphor I think would be being forced to do something in order for another person to live. Consider a Saharan desert guide on a 1-month tour for some clients. Once the tour begins, it would be morally reprehensible for the guide to abandon the clients to the elements; they must bring the clients out of the desert safely, whether they want to or not. It should be a bright-line case, because the lives of the clients rely on the guide, and the guide got them into this situation.
I don’t see 7-week old fetuses as being people; their lives are below my consideration. I do see an 8.5-month baby as being close in moral value to a 2-week old baby – I don’t know what that moral value is, but either killing both is fine, or killing neither is.
I agree with my mom. 25 years is good.
For context she said that when I wasn’t 25 yet.
I agree with the following: If your mother tries to kill you, and dies themselves instead as a result of the conflict, they have no right to complain.
It’s not about the development of the fetus, it’s about the woman’s autonomy. So long as it’s still inside her, her right to choose takes priority over its right to live, full stop.
Why do you assert this? Based on what moral framework? Is it morally okay to abandon a baby to the elements after birth, in favour of the autonomy of those who would raise it?
Based on the moral frame work that no person has a right to another person’s body parts. We don’t take organs from people who haven’t explicitly said they’re organ donors even after death, because that axiom is held so high. If I accidently hit you with my car, I have no legal obligation to donate a kidney to you to save your life.
I agree that axiom does lead to absolute certainty that fetuses can be aborted at any month. I don’t agree with the axiom though. If I sign up to, say, share a kidney with somebody to keep them alive for 8 hours in some kind of bizarre medical procedure, I don’t believe it’s acceptable for me to shrug and change my mind halfway through. See also the metaphor about the Saharan desert guide in the adjacent thread.
I’m not going to engage with you on the topic of a women’s right to choose, or the meaning of bodily autonomy. On the off chance you’re not a troll, good luck with your research on this very well documented political debate.