bortion and Pro Life
The topic of abortion is one that is currently deadlocked and unless there is a piece of critical evidence that is released, each side will filibuster the issue until both sides are completely exasperated. Rather than comment on this stalemate, the purpose of this paper is to explore only one remote aspect of abortion: the pro-life argument as described through the writings of Don Marquis. This stance is widely shared by those religious activists, our current president and is the only determinate factor of who can be elected into the Supreme Court. The entire topic of abortion is the termination of a birth while it is still in the womb. Those who favor the mother retaining her right to abort the pregnancy are considered pro-choice while pro-life supporters hold the opposite to be true. The following reasons are employed by pro-life advocates to support their argument: it is seriously wrong to kill a human being or one of its ambiguous variants; killing is a form of brutalization, it is wrong to commit any form of killing out of respect to the victim and "lacking human features" is not grounds for being lenient in killing something. Each reason will be followed by a counterpoint and then a cross-examination to outweigh the co
If it would be wrong to kill members of the alien race assuming they are similar to us and a human life is precious, then it is a violation to kill human with a future. To this, Marquis would argue that by bringing in the case of a retarded person, he was showing how one cannot judge a vague case like that or an unborn baby. This firm stance gives pro-life advocates a stubborn and narrow-minded image which is not a fair portrayal; especially because the argument of abortion is not based on religious beliefs because it is not practical. To counter-argue the deprivation of a future, Norcross provides us with an example. In the first case it is being corrupted by not being able to live its life in a full way, and in the second, it is not able to carry out its future. Regardless of whether it takes on all characteristics or not, the baby takes on some and this, according to Marquis, is grounds to preserve the life (Marquis 186). Furthermore, we can show compassion for them because their lives are similar to ours as shown by the similarity of their future to our current existence. Ending one's life is, quite simply, a violation of one's rights. If it should perform a transgression to anyone or anything, then that thing ought to be punished. Given, throughout many stages in the pregnancy, the embryo or fetus does not possess the facilities to communicate. Moreover, Marquis was stressing the preciousness of life when he mentioned the experiences of joy and success one would feel if it were not deprived of life. Beginning with the ambiguous variants argument, Don Marquis, in his article "Why Abortion is Immoral," develops the idea that all arguments presented before that attempt to put a time restraint on when a life begins. It is inevitable that taking away one's life at any stage, even if that stage entails that that being is inhuman, is morally wrong. Alastair Norcross provides us with the counterpoint to Marquis that because the baby does not take on all characteristics of life, and the ambiguous form of a human does not have a human's rights.
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