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She distinguishes the right to life, which the violinist clearly has, from the right to use someone else's body when necessary to preserve one's life, which it is not at all obvious the violinist has. Do Thomson's more general theses generate a more general right to an abortion?Because the case of pregnancy is like the case of the violinist, one is no more morally obligated to remain attached to a fetus than to remain attached to the violinist. Thomson draws our attention to the fact that in a pregnancy, although a fetus uses a woman's body as a life-support system, a pregnant woman does not use a fetus's body as a life-support system.
There are many women who are completely against it, however, there might be others who believe that abortion is a reasonable choice.
He defends the view that, except in unusual circumstances, abortion is seriously wrong.
She appeals to our intuition that having to lie in bed with a violinist for an indefinite period is too much for morality to demand.
She supports this claim by noting that the body being used is your body, not the violinist's body.
WHY THE DEBATE OVER ABORTION SEEMS INTRACTABLE Symmetries that emerge from the analysis of the major arguments on either side of the abortion debate may explain why the abortion debate seems intractable. Of course, women have the right to control their own bodies, but the right to life overrides the right of a woman to control her own body. Thomson's View Judith Thomson (1971) has argued that even if one grants (for the sake of argument only) that fetuses have the right to life, this argument fails.
Consider the following standard anti-abortion argument: Fetuses are both human and alive. Thomson invites you to imagine that you have been connected while sleeping, bloodstream to bloodstream, to a famous violinist.This explains why classic arguments against abortion appeal to the criterion of being human (Noonan, 1970; Beckwith, 1993).This criterion appears plausible: The claim that all humans, whatever their race, gender, religion or age, have the right to life seems evident enough.The violinist, who suffers from a rare blood disease, will die if disconnected.Thomson argues that you surely have the right to disconnect yourself.The consequence of all of these symmetries seems to be a stand-off.But if we have the stand-off, then one might argue that we are left with a conflict of rights: a fetal right to life versus the right of a woman to control her own body.In 2011, about 1.1 million abortions were performed in the United States which is equivalent to 3,300 abortions per day.Based on these statistics from the article: “Abortion incidence and Service Availability in the US, 2011” it demonstrates how abortion is one of the most controversial issues in today 's society.It is widely conceded that one can generate from Thomson's vivid case the conclusion that abortion is morally permissible when a pregnancy is due to rape (Warren, 1973, p. However, an opponent of abortion might draw our attention to the fact that in an abortion the life that is lost is the fetus's, not the woman's. Thomson points out that a fetus's right to life does not entail its right to use someone else's body to preserve its life.However, an opponent of abortion might point out that a woman's right to use her own body does not entail her right to end someone else's life in order to do what she wants with her body.