Effects Of Tomlinson's Argument On The Status Of Unborn Children

In 'The Problem of Abortion and the Doctrine of Double Effect ', Phillipa Foot takes into account what is called the Doctrine of Double Effect (henceforth DDE), which appeals to two effects that an action causes - one intended at and desired, the other foreseen as a consequence of the action but undesired. She uses this doctrine to critically examine its application and thereby assert that "My conclusion is that the distinction between direct and oblique intention (the DDE) plays only a quite subsidiary role in deciding what we say [in these cases], while the distinction between avoiding injury and bringing aid (the DAO) is very important indeed." In this paper, I will begin by first reviewing and commenting on the soundness of arguments in support of DDE in some cases provided by Foot. Then, I 'll show how and why Foot proposes an appeal to DAO or the Doctrine of Acts and Omissions which is explained by her on the basis of negative and positive duty distinction. I will then criticise this approach. Finally, I will analyse three different abortion cases mentioned by Foot from the points of view of DDE and Foot 's proposal of DAO.

Fromm (1963) uses the analogy in his essay to suggest the baby disobeys God. However, once conception occurs, the mother has only one choice under God’s law- giving birth. A few examples of God’s will are in 1 Timothy 2:15, “women will be saved through childbearing,” and how Exodus 21:22-23 mentions morally wrong abortion. With thousands of biblical examples, it should be hard for a religious scholar to suggest a baby disobeys God’s will by leaving its mothers womb.

In Judith A. Thomson’s article, ‘A defense of abortion’ Thomson defends her view that in some cases abortion is morally permissible. She takes this stance even with the premise that fetuses upon the moment of conception are in fact regarded as persons. However one criticism of her argument would be that there is a biological relationship between mother and fetus however there is no biological relationship between you and the violinist. Having this biological relationship therefore entails special responsibility upon the mother however there is no responsibility in the case of the violinist. Thomson argues against those who are opposed to abortion with her violinist thought experiment.

Sometimes, with many different stories it has shared, the Bible can be ethical and unethical. Consider the story of Hagar and Ishmael’s departure, when Hagar tried getting her son killed but God sent angels to convince her that her son will be a ruler of a nation (Gen. 21.18). In other words, God sent her a message of hope. Even though, what Hagar did was unethical, God still gave her grace as he promised. If God had heard the boy’s voice but let him get killed, then, I would consider this an unethical circumstance. However, it was not the case and God provided for the mother and child.

In her article, “The Defense of Abortion”, Judith Jarvis Thomson states an analogy involving a violinist. She first states that you are allowed to unplug yourself in the violinist scenario, second abortion after rape is analogous to the violinist scenario, therefore, you should be allowed to unplug yourself and be allowed to abort after rape (Chwang, Abortion slide 12). In this paper, I will argue that abortion is morally acceptable even if the fetus is considered a person. This paper will criticize premise two from the traditional argument against abortion string that killing innocent persons is wrong (Chwang, Abortion slide 9). Following the violinist analogy will be an objection to this analogy and my respons to them. One of the

He punished them when they were unfaithful because their faithfulness was important to the whole history of the world. Everything depended on it, he said.” In The Book of Ezekiel Question by Question by Corrine L. Carvalho, on page 25 it states “….in fact, nowhere in the book will it state that God ‘loves’ Israel.” The character of Lila, feels she deserved all the painful experiences of her past and that she was not worthy of what God had to offer her. Lila trated herself as if she was going to receive some sort of disapproval. She felt like she was able to connect with the people of Israel in the aspect that they were as lonely as she felt. On page 125 of Marilynne Robinson’s Lila, it states “She was mainly just interested in reading that the people were a desolation and a

If he is truly right about this pattern of deaths, his third son will die eventually anyways when the time comes for him to marry Tamar. If his prediction of this pattern is wrong, Shelah will die by his own wrongdoings just as his brothers did, rather than die because of his marriage with Tamar. By keeping her away for longer, Judah’s predictable and fatherly, but selfish emotions come out when he exiles Tamar as a widow; Judah shows how he cares less about allowing Tamar to have children and to fulfill her duty to the law of Levirate Marriage than he cares about spending time with Shelah. Furthermore, Judah owes his end of the bargain to give Tamar children by one of his sons and let her remain in their family, and he inappropriately keeps her from that in hopes that he would never have to if he waits long enough so that maybe she dies. Judah threatens Tamar’s place in his household by telling her that she must wait to marry Shelah “in [her] father’s house,” sending her back to the life she was supposed to have left when marrying his son. Judah’s tone is commanding and insensitive, telling her bluntly that she must “remain a widow” rather than politely asking her to stay away for a while, showing how Judah’s desires motivate him above anything else. Through the way Judah treats Tamar, he demonstrates that he cares very little about her as an individual, and more about his own wants and how he can use her to achieve them.

Jezebel was the one who executed the prophets of God, and she was also the one who executed Naboth and took over his land, and gave it to her husband Ahab (1 Kings 18:13; 21:1-19). Ahab was very close to his Canaanite in-laws through which he was fully introduced into idolatry. The Lord said that he did abominable things in going after idols, as had the Amorites, whom the Lord cast out before the Israelites. Here the bible told us the reason God cast out the Canaanites and gave their land to the Israelites, was because of idol worship. However, Ahab repented, but the Lord said that He will bring evil against his family after his death, and not before him (1 kings 21:25-29; Revelation 2:20-23). When Ahab and Jezebel were married, they had two sons and one daughter together who were mixed black Hamitic Canaanite and Hebrew Semitic bloodline, whose names were Ahaziah, Jehoram-Joram, and Athaliah (1 Kings 22:40, 51-52; 2 Kings 1:17; 3:1; 8:18). In this Biblical story, we came to known that Jezebel who was a full blood Canaanite became a queen who ruled all the children of Israel, however, their evil came to an end when the Lord put an end to their lives (1 Kings 21:23; 22: 34-35; 2 kings 9:8,

God had mercy on Judah for a long time, while they turned to Him for help and listened to Him. But after King Manasseh's reign of rampant idolatry, in which he murdered innocent people and led Judah to follow false gods, God said that he would judge them by giving them up to their enemies.

In Exodus 23:7, it also speaks of murder: “Have nothing to do with a false charge and do not put an innocent or honest person to death, for I will not acquit the guilty.” God says do not put an innocent person to death. Who is more innocent than a baby, especially one not even born yet and still in the womb? Abortion is the murder of innocent human lives. In Matthew 5:27, the Scripture again talks about the evil of murder, “You have heard that it was said to the people long ago, ‘You shall not murder,and anyone who murders will be subject to judgment.” All of these passages show that God condemns the taking of innocent human life in any

In addition, there is a general difference between embryos in laboratory and embryos in the womb. The embryo in the womb has a definite chance of developing into a child unless a deliberate human act interrupts its growth, an embryo in the laboratory can only develop into a child if there is a deliberate human act (Singer and Dawson, 1988). To appear in a logical thinking, if there is a fire accident in the hospital laboratory and the fireman has to decide whether to save a newborn baby or embryos in Petri dishes, which one should he save? Technically, everyone would opt to save the newborn baby over the embryos in the Petri dishes, but this is not meant to say that embryos do not deserve a protection at all because of the fact that only one living being is saved instead of other and jumping into a quick conclusion that the unsaved

The Tamar Episode, in Chapter 38 of The Holy Bible’s Genesis is a seemingly random short story, plopped in the middle of the famous tale of Joseph, which involves sex, sin, and deception. The Bible leaves us on a gripping cliffhanger—Joseph is sold into slavery, and Jacob weeps for him—and instead starts to describe Judah, Joseph’s brother, and his latest marriage and children. Judah has three sons, and when he marries the first one to a woman named Tamar, his son dies because God deems him wicked. Then, Judah’s second son marries Tamar, but God kills him because he cannot fulfill his duty to have kids with her as required by the law of Levirate Marriage. Judah goes on to objectify Tamar, in keeping with how women are poorly treated in this

Contraception was not a subject highly addressed in Biblical times but Genesis 38 is one of the few cases where contraception occurs. Tamar is a woman married Judah’s son Er who passes away before they are able to have a child. As a result, Tamar is then given to Er’s brother Onan in the form of a levirate marriage which ensures that the deceased Er will have an heir and that Tamar will have a child as was essential in marriage of biblical times. Onan takes contraceptive action in this case and he “he wasted his seed on the ground to avoid contributing offspring for his brother” (Gen 38: 9). God does not approve of Onan’s actions and punishes him through death as well. The exegetical task of addressing scripture in moral theology helps shed light on why Onan’s actions of contraception resulted in his punishment as it “seeks to determine what the text meant in its original setting” by considering “linguistic, cultural, and historical influences” in the time which the Bible was written (Gula 167, 167). In biblical times, marriage was seen mainly as a business contract between two people where the goal of marriage and sex is solely to produce a child. The importance of offspring is based on many different social aspects such as honor, lineage, and monetary welfare. Fathers needed a continuation of their line and needed persons of immediate genetic relationship to work in their

God has put such significance and value in the creation of a human being. In no way does he take lightly or disregard human life when taken. He values and handcrafts all human life. In Ephesians 1:4 it says “He hath chosen us in him before the foundation of the world” (25) This further proves that He planned each and every creation ever made and expects them all to come to fruition when being born and living the life God wanted them to live. God explicitly and on many occasions’ talks about the importance and value of life. Psalm 139:13 “For you formed my inward parts; you knitted me together in my mother's womb.” (26) God formed the inward parts and knitted his creation together, this detail and precision shows that how much work, time, and patience goes into all the stages of the baby before during and after its birth. God repeatedly shows in the bible that He loves all of his children and plans for them to be born. Jeremiah 1:5 “Before I formed you in the womb I knew you, and before you were born I consecrated you; I appointed you a prophet to the nations.”(27) God knew the baby before it was born and there is no doubt that he wants to see the creation after it is born also.

In the book, “The Cry of Tamar” Pamela Cooper sets the stage by depicting the violence against women and recalling a biblical story concerning “the rape of Tamar.” It is a story of a young woman who is robbed of her dignity by her own brother and later silenced by her father. Following her rape, her perceived status as a “Thou” was immediately transformed to “It.” She was no longer regarded as a sibling or a daughter by her family, but rather as “this woman” which no longer signified a person but a property, used and discarded. Pamela focuses on the part of Tamar’s story which represents how women have been treated throughout the centuries as voiceless, desolated women, also referred to as “It's.” The author breaks her book into three parts, part one describes the framework for the violence against women, part two illustrates the various forms of violence against women, and part three describes the Church’s response to these trespasses against women.