The pro-choice position may be correct,
but the popular arguments for it are often
poor and sometimes scary.
The best arguments
for it are given by philosophers, and the ones
that are hardest to refute conclude that
born infants don’t have a moral right to life,
so they certainly didn’t have one before
they were born. You get the right to life when you
become self-aware, which is maybe a year
and a half. Well that would certainly solve
the problem, but I can’t bring myself to
believe that born infants don’t have
a claim to my care and protection.
I spend long times looking at them…
The next best pro-choice argument
is that even if the fetus has a right to
life, the woman’s rights entitle her
to abort him anyway. Suppose you wake
up and find yourself tubed into a violinist
from the symphony orchestra; he has a
kidney disease and the music lovers’s
association has discovered that you alone have
the right blood type to help. So they’ve
kidnapped him and you and last night
tubed him into you so that your kidneys
can be used to purify his blood while
his kidneys recovered. But don’t worry,
it’s only for nine months!
Plainly you have a right to disconnect
yourself–even though this means his death.
His right to life doesn’t entitle him to the
continued use of your body without your
consent–you’re not responsible for his
predicament, after all.
The obvious problem is that the typical unwanted
pregnancy is the result of a voluntary act which
had pregnancy as a foreseeable consequence,
and we are generally accountable for the
foreseeable consequences of our voluntary acts.
Arguably the fetus, if he has a right to life , derives
a right to the use of the woman’s body from
her voluntary act of creating him in it.
The most the violinist analogy would be able
to justify, therefore, is abortion when the
pregnancy is due to rape or perhaps when
it’s involuntary becasuse the woman
couldn’t foresee the consequence–e.g.
she’s too young or is retarded or insane…
It is extremely unlikely that we are going
to find a plausible difference between infants
before and after they are born that will
deprive the fetus of the right to life she will
enjoy after
she is born, supposing, as I do, that
born infants have a right to life.
What’s the difference between the
infant before and after she is born
that deprives her of the right to life
she will enjoy after she is born?
These break down under scrutiny,
pretty much the way kinky hair
and brown skin do, as depriving
the fetus of a right to life.
So most pro-choice philosophers maintain that
newborns have no right to life, and I can’t
go that far. Best