A Critique of Judith Jarvis Thomson's A Defense of Abortion, Part V

For part one of this series, you can go here. For part two, this is where you should be. For part three, follow this link. And here’s part four.

A Critique of Judith Jarvis Thomson's A Defense of Abortion, Part IV

For part one of this series, go here. For part two, this is the place to be. And for part three, mosey on over this way.

A Critique of Judith Jarvis Thomson's A Defense of Abortion, Part III

For part one of this series, go here. For part two of this series, go here.

A Critique of Judith Jarvis Thomson's A Defense of Abortion, Part II

For part one of this series, click here.

Section 1. The “extreme” pro-life view. [1]

I agree with Thomson that the view that abortion is impermissible even to save the mother’s life is an extreme pro-life view. I believe that abortions are justified if the mother’s life is in immediate jeopardy. [2] She does wonder how we are supposed to weigh the mother’s life against the unborn child’s when the mother’s life is at stake, but at that point her right to self-defense should be asserted.

A Critique of Judith Jarvis Thomson's A Defense of Abortion, Part I

Probably the most famous argument against the pro-life position is Judith Jarvis Thomson’s Violinist Analogy, in which you are attached, against your will, to a famous unconscious violinist to prevent his dying from a kidney ailment. I have already responded to the violinist analogy in previous articles, but contained in the original essay this argument appeared, A Defense of Abortion, there are other arguments contained therein to argue against the pro-life position. I would like to take a look at the entirety of her essay and show why it doesn’t stand up to scrutiny. I’ll look at it in sections, divided up as she divided her original essay.

Bodily Rights Arguments

So far we’ve considered three different objections to the pro-life case: that the preborn are not humans biologically, that the preborn are human but are not persons, and that the preborn are humans biologically but are not full-fledged human beings in a morally relevant sense. That is, when someone claims the preborn are human but not persons, they agree that they are human biologically but they do not have rights as other people do (such as the right to life). When someone claims they are human biologically but not in a morally relevant sense, they accept that they belong to the species Homo Sapien but are not part of the “human community” at large. Thus, even though there is a zygote, you don’t actually come “into existence” until some later point in development (such as when you are conscious or able to survive independently of the mother).