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Abortion is the destruction of the fetus or unborn child while the child is still in the mother's womb.
The medical and scientific research reports that this developmental stage isn’t reached until after the first trimester, or, more likely, until mid-pregnancy.
But aren’t our futures plausibly valuable, in part, because we can, presently, look forward to them?
The pro-life side are those people who are against abortion altogether and the pro-choice side are those individuals who believe it is the woman's right to choose.
The pro-life solution is to have the child and raise it, or give it up for adoption.
It explains why rational space aliens, if there are any, would be (non-human) persons.
It explains why divine or spiritual beings are or would be (non-human) persons.
This argument is developed in Beckwith (2007), and in George and Tollefsen (2008).
This presentation here is based on Beckwith’s emphasis that fetuses and the adults they often later become are the “same being.” These arguments, however, can be interpreted in a more complex way, in which we understand them as arguing that having rights, or the properties that result in having rights, is to human beings, meaning that we have rights whenever we exist (and so since a fetus and the later adult are the “same being” they have rights whenever they exist).
Many examples show that just because we have some property or right Perhaps not.
It is wrong to kill us, arguably, because killing us prevents us from experiencing the goods of our future: accomplishments, relationships, enjoying our lives and so on, which is distinct from being a human being. It justifies a growing belief that some non-human animals are (non-human) persons.