drug_mentor
Bluelight Crew
drug_mentor, you make some salient points and I like how you are not tolerating vague cliches and forcing people to clarify their position here, myself included.![]()
I appreciate both the compliment and your willingness to engage in civil debate.

Does it really undermine my point that much? If we accept that the right of a human being not to be killed by another human being is, in some sense, a function of their status as highly sapient entities, with their own internal worlds, hopes and dreams which deserve not to be snuffed out, then a fetus (or, indeed, a baby) has none of these things. Therefore while you are no doubt correct in asking me to clarify my phrasing here, I think that if you substitute what I initially wrote for "the right not to be killed by another human being" then the point still makes sense.
(My emphasis.)
I actually think you are getting things the wrong way round here; the sapient status of adult human persons is the source of their moral duties, not the source of their moral rights. Because we have a higher capacity for reason, our actions are held to a higher standard.
Are you familiar with the work of John Rawls? In A Theory of Justice he argued, roughly speaking, that the rules of moral conduct which govern a just society are those which it would be rational for everyone to agree to under the 'veil of ignorance'. 'The veil of ignorance' is a hypothetical position in which nobody is aware of their individual characteristics, such as wealth, intelligence, race, etc. Under the veil of ignorance, it would be rational for everyone to agree to a set of rules which do not privilege any particular subset of society. The idea is something like this: if you don't know you won't turn out to be a minority once the veil of ignorance is removed then it is rational for you to agree to a set of rules which prohibits discrimination against minorities; if you don't know whether you will be wealthy then it is rational to agree to contribute to social safety programs, etc.
Now, everyone knows they will be a newborn baby at some point, so on this view it would be rational to agree to a set of moral rules which prohibit the murder of babies. So, here we have a plausible meta-ethical view which actually imposes duties on adult humans not to kill babies, and this duty is imposed precisely because adult humans are 'sapient' entities which are capable of rational reflection.
I am not a Rawlsian myself (though I have been strongly influenced by his work), but I hope that I have provided some plausible grounds for thinking that you are conceptualising this issue the wrong way. Now that I have fully elucidated the view, I must correct a remark from earlier in this post: "the sapient status of adult human persons is the source of their moral duties, not the source of their moral rights". Call any arbitrarily selected adult human A, call the set which contains all other adult humans S, A's moral duties arise from A's own capacity for rational reflection, A's moral rights arise from the duties held by all the members of S - duties which the members of S hold in virtue of their capacity to engage in rational reflection. So, there is a sense in which the sapient status of humans is the source of both the moral rights and duties of any particular person; I hope the didactic purpose in initially denying this point is clear.
The same could be said of severely mentally handicapped people I think, that although they do not have the capacity to develop beyond a certain point, they do still, eventually, have a wealth of experience that constitutes a certain internal "richness" that entitles them not to be simply killed... whereas a fetus or a baby is a blank slate, relatively speaking. I concede that I am ad-libbing this point slightly though and that perhaps with respect to my initial argument, some severely mentally handicapped people would be denied their right not to be killed by another human being.
Who says that a newborn baby, or even a foetus, lacks a rich inner world? I doubt that you could adduce any kind of proof to establish your tabula rasa thesis. I am not saying it is totally implausible, it might even be correct; but, when we are talking about human lives, is it really such a safe assumption to make?
Before I get on to my main point with this I feel it worth mentioning that framing the argument in this way opens up a whole separate debate about the value of the bodily autonomy of the mother and whether or not it supercedes the right of the fetus not to be killed. For those who do not believe this to be the case, it also serves to justify various arguments regarding the "selfishness" of the mother for putting her own bodily autonomy before the right of the unborn baby to live. For this reason alone I think that the bodily autonomy argument does not really stand on it's own merit. Does society have a right to compel the long suffering parents of a severely mentally handicapped child to continue to endure, rather than taking back full control over their lives by deciding to kill the child?
I don't think it does justify such accusations of selfishness. One's right to bodily autonomy is one of the most important and inviolable rights one has, I don't see how it could possible be construed as selfish not to waive this right. By my lights, it is built in to the concept of a right that one cannot be admonished merely for refusing to cede their rightful claim against others.
Society does have a right to prevent "long suffering parents" of handicapped children from murdering said children, yes. The parents do have the right to put the child up for adoption, just because you can't force the parents to take care of the child does not mean they can murder it. There is logical space between the two extremes.
Let's posit a thought experiment to remove the women's bodily autonomy from the equation- say in the future, human beings can remove fetuses from themselves at the moment of conception, and place them in incubators. A woman chooses to do this almost immediately, so the fetus is no longer any drain on the resources of her body. At, say, 9 weeks, the fetus is the size of a grape, and she (or both parents jointly) decide that they are no longer ready for a child, they could let it grow to full term and give it up for adoption, perhaps, but they don't want to deal with the paperwork and decide to "terminate" it.
My view is that the mother would have no right whatsoever to terminate an incubated foetus. I do not believe that in this case the parents should be compelled to raise the child against their wishes, but again, there is logical space between this extreme and killing the foetus. I do believe that it is no violation of the parents right to impose the inconvenience of some paperwork upon them.
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