Philosophy generally seeks to provide a secular approach to issues of right and wrong. That is, without regard to God’s expectations, philosophy seeks to divine the differences between right and wrong. Note, however, that as Prayson Daniel presents his philosophical arguments against abortion each argument begins with the assumption that harming another human being is wrong. Hence what these arguments effectively do is show that when murdering someone, we harm them.
So why is it wrong to harm another human being? If we can answer that question (and almost all of us can if we care to admit it), then I suspect we already know why abortion is wrong. Nonetheless, because so many refuse to concede that abortion is wrong, it still seems necessary for Daniel to make his arguments.
Because Daniel makes his arguments in the so-called secular realm, his posts spark debates. The “pro-choice” advocates make very little effort to refute Daniel’s arguments directly. Instead they argue life begins at birth or advocate the mother’s right to choose.
As a practical matter Daniel has structured his argument so that ending a life becomes an issue once conception has occurred. Then we have the potential of preventing the realization of an individual’s life purpose. Then we might deprive an individual’s future of values like ours. Then we can cause an individual the lost of abilities they may reasonably have come to have.
Is it immoral to deliberately end the life of a fetus? This is a philosophical question that tackles the ethics of abortion. This philosophical question demands philosophical answer(s). Before I attempt to answer this question, another basic question that is behind this question must also be answered; what exactly makes it immoral to kill one of us on most occasions? From such explorations I presented three philosophical arguments explaining why I believe abortion, on most occasions, is immoral.
This short essay presented three brief explanations on what makes killing one of us wrong. Those explanations, I will argue, are equally applicable to the killing of fetuses. In this essay I assumed that my readers agree that killing of a suicidal teenager or a revisable comatose patient is wrong. Thus, though a suicidal teenager may currently have no strong desire to live, or a revisable comatose patient may at a certain period…
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