I don't think the technicalities are pointless. I'm not simply reordering words. There's a genuine difference between one and other here in terms of aim. Having a different aim in an action can (but does not always) change the whole moral nature of an action. I find that a focus on the aim when it comes to right of life issues is very helpful, as it clearly shows us what kinds of operations are acceptable and which ones aren't. Of course, you're free to hold a contrary opinion, and I respect your reasons for holding it.Woodsey said:If the foetus is aborted to prevent harm to the mother it is an abortion. You're just dealing in very pointless technicalities. I say the aim of the operation is to abort the baby (thereby saving the mother), you say the aim of the operation is to save the mother, thereby aborting the baby by necessity. Same thing, different sentence structure.
I see what you're getting at here. I really do. But is one free to kill a person who has already been born simply because they have a low chance of surviving a particular operation or situation, and their survival depends on little other than chance? No. (Of course, euthanasia is another issue which we could discuss, but again this would be off-topic. We have already identified the issue of persistent suffering and its treatment as off-topic, much as I'd like to discuss that as well.) So the only difference here is whether or not the person has been born yet. Whether or not you believe the unborn child is human yet - whether or not she or he is entitled to protection of her or his life like the rest of us - is what is ultimately comes down to. I think that whatever conclusions we draw on any of these matters will ultimately be based on this. And, while I disagree with many people on these matters, I do recognise that they have reasons for their differing opinions. Thank you for discussing them respectfully.Woodsey said:It's stupid because it's based on, "well... maybe, if we're lucky".
Yes, I did. I don't agree with everything the commentators said, but I think the actual video segment of the confrontation speaks for itself.Woodsey said:And I hope you watched that video.
This argument could be applied to many other fields - and, once we do so, we find it isn't especially strong. "We might like people not to murder / rape / torture each other, but this isn't a perfect world and it's going to happen anyway - nice as it would be if it didn't." Yes: it would be nice if people didn't do those things. Yes: in spite of our wishes, it seems an amount of people will do those things. Yet people don't seem to regard this as grounds for permitting murder, torture, or rape under the law, or saying "Well, I wouldn't do any of those things, but I wouldn't want to tell someone else they shouldn't do them."mrwoo6 said:This is not a perfect world. and will not happen. as nice a thought as it is.
If something is wrong, we have the right to stand against it: to hold up right action as an ideal, to educate against wrong action, and to do everything we can to prevent wrong action. The question is only whether the action is wrong - not whether it is realistic to ask if people will do it or not.
Obviously, there are various gradations of actions that are irresponsible or cause harm. (There are also various gradations of opposition we can offer to them - strong oppositon to minor infractions can be overbearing and intrusive. Proportionality is important.) I am not trying to equate them all with each other. I'm just pointing out via reductio ad absurdam that the argument put forward here against advocating sexual responsibility doesn't make sense.