{"id":3200,"date":"2017-08-10T00:44:21","date_gmt":"2017-08-09T23:44:21","guid":{"rendered":"https:\/\/blogs.bmj.com\/medical-ethics\/?p=3200"},"modified":"2017-08-10T00:44:21","modified_gmt":"2017-08-09T23:44:21","slug":"the-weird-first-fortnight-of-the-foetus-implications-for-the-abortion-debate","status":"publish","type":"post","link":"https:\/\/blogs.bmj.com\/medical-ethics\/2017\/08\/10\/the-weird-first-fortnight-of-the-foetus-implications-for-the-abortion-debate\/","title":{"rendered":"The &#8216;Weird&#8217; First Fortnight of the Foetus: Implications for the Abortion Debate"},"content":{"rendered":"<p><em><strong>Guest Post:\u00a0William Simkulet<br \/>\n<\/strong><strong>Paper: <a href=\"http:\/\/jme.bmj.com\/content\/early\/2017\/08\/09\/medethics-2016-104018?papetoc\">The Cursed Lamp: The Problem of Spontaneous Abortion<\/a><\/strong><\/em><\/p>\n<p>For many people, the moral status of abortion stands or falls whether or not a human fetus is morally comparable to you or I; whether its death is a significant loss. \u00a0Many people believe human fetuses have a right to life from conception, and thus conclude that there is good reason to think induced abortion is seriously morally wrong.\u00a0 Judith Jarvis Thomson challenges this belief, constructing a scenario where she believes it is morally acceptable to end the life of a person because although he has a right to life, his right to life does not give him a right to use your body.\u00a0 Her example should be familiar:<\/p>\n<p><em>Violinist:\u00a0 <\/em>You wake up in the hospital, surgically attached to a violinist.\u00a0 Your doctor explains that last night the Society of Music Lovers kidnapped the two of you and performed the surgery.\u00a0 The violinist has a serious condition that will result in his death soon unless he remains attached to your kidneys for the next 9 months (you alone are biologically compatible).<\/p>\n<p>The violinist has a right to life, and surely you are free to let him remain attached to your body to save his life.\u00a0 It would be a great kindness for you to do so, but Thomson says that the violinist\u2019s right to life does not give him the right to use your body.\u00a0 Anti-abortion theories that focus on the moral status of the fetus neglect to show why the fetus\u2019s moral status \u2013 its argued for right to life \u2013 would give it a right to use the woman\u2019s body.<\/p>\n<p>The violinist case is supposed to be a counterexample to the claim that a right to life gives one a right to your body.\u00a0 However, it is easy to misread the case as an analogy for pregnancy.\u00a0 John T. Wilcox, I think, does something like this, and raises a rather important criticism \u2013 the violinist example is weird, he contends, while pregnancy is \u201cthe opposite of weird.\u201d The thrust of this argument is that we should not trust our intuitions about <em>Violinist<\/em>, but we should trust our intuitions about pregnancy; and many people have the intuition that human abortion is a serious moral loss because fetuses are persons from conception.<\/p>\n<p>But pregnancy \u2013 especially early pregnancy \u2013 <em>is <\/em>weird.\u00a0 Most of us are not intimately familiar with the nuances of fertilization and fetal development.\u00a0 If we were, we would recognize that within the first two weeks of pregnancy, the fetus is under constant danger \u2013 danger, that parents and anti-abortion theorists alike seem to neglect.\u00a0 Approximately half of all human fetuses are spontaneously aborted within the first two weeks of pregnancy. During these first two weeks of pregnancy, a fetus\u2019s cells are totipotent, such that each one can separate to form a full human being \u2013 creating identical twins, resulting in the loss of one unique person and creating two different \u201creplacement\u201d fetuses.\u00a0 Furthermore, two or more fetuses can chimera, ceasing to exist and creating a single, distinct organism.<\/p>\n<p><!--more--><\/p>\n<p>Either fetuses <em>matter<\/em> during these first two weeks of pregnancy, or they do not.\u00a0 Thomson-style pro-choice theorists do not care which is true, as even if they do matter, their right to life doesn\u2019t give them a right to the mother\u2019s body.\u00a0 However, this is a significant moral dilemma for traditional anti-abortion theorists.\u00a0 If fetuses are not persons from during these two weeks, then abortion during these two weeks is not morally problematic at all.\u00a0 Their view doesn\u2019t prohibit abortion, rather abortion during the period of totipotency is not killing anything of moral significance.\u00a0 Don Marquis can be understood as taking this view.\u00a0 However, many people genuinely believe that fetuses are persons from conception, so they matter \u2013 they have a full right to life \u2013 during this first two weeks.\u00a0 These people oppose induced abortion, but generally ignore the moral losses of spontaneous abortion, twinning, and chimerism.<\/p>\n<p>Pregnancy is weird, but it makes sense to say that commonsense commits us to the metaphysical stance that we are numerically identical to fetal counterpart beginning at conception, and the moral belief that, all else being equal, this fact means abortion is <em>prima facie<\/em> seriously morally wrong.\u00a0 However, opposition to induced abortion should also include opposition to spontaneous abortion, twinning, and chimerism.\u00a0 In my paper <a href=\"http:\/\/jme.bmj.com\/content\/early\/2017\/08\/09\/medethics-2016-104018?papetoc\"><em>The Cursed Lamp:\u00a0 The Problem of Spontaneous Abortion<\/em><\/a>, I argue that this commonsense position has significant moral implications.\u00a0 If anti-abortion theorists genuinely believe that fetuses are persons from conception, induced human abortion is relatively insignificant to spontaneous abortion, which literally kills more human beings than every other cause combined.\u00a0 In light of this, anti-abortion theorists cannot afford the luxury of opposing induced abortion over spontaneous abortion; even small reductions in spontaneous abortion would eventually save more lives than all efforts to prevent induced abortion combined.<!--TrendMD v2.4.8--><\/p>\n","protected":false},"excerpt":{"rendered":"<p>Guest Post:\u00a0William Simkulet Paper: The Cursed Lamp: The Problem of Spontaneous Abortion For many people, the moral status of abortion stands or falls whether or not a human fetus is morally comparable to you or I; whether its death is a significant loss. \u00a0Many people believe human fetuses have a right to life from conception, [&#8230;]<\/p>\n<p><a class=\"btn btn-secondary understrap-read-more-link\" href=\"https:\/\/blogs.bmj.com\/medical-ethics\/2017\/08\/10\/the-weird-first-fortnight-of-the-foetus-implications-for-the-abortion-debate\/\">Read More&#8230;<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2153,443],"tags":[],"class_list":["post-3200","post","type-post","status-publish","format-standard","hentry","category-guest-post","category-jme"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.5 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>The &#039;Weird&#039; 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