It was not morally permissible for Deb to obtain an abortion, thereby “intentionally [terminating her] pregnancy with the intent and result of killing the prenatal organism” (Smolkin et al., pp. 359), because continuing to carry and give birth to the fetus with Down’s syndrome, was endangering only her wishes for a particular type of livelihood, and not her life itself. Taking inspiration from famed philosopher Marquis’ argument, this essay will outline the premises that make abortion wrong, but add an exception for cases wherein the pregnancy and eventual childbirth poses a threat to the mother’s physical health and life. It will be argued that aborting because of disability in the fetus (child), such was in Deb’s case, is immoral also due to its unethical implications regarding the lives of present, and disabled persons.
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Similarly, abortion does not allow the fetus to have a future of value (premise 2), in which it could partake in experiences and activities that are “identical with the futures of adult human beings and… the futures of young children” (Marquis). Therefore, abortion is prima facie morally wrong (premise
Similarly, abortion does not allow the fetus to have a future of value (premise 2), in which it could partake in experiences and activities that are “identical with the futures of adult human beings and… the futures of young children” (Marquis). Therefore, abortion is prima facie morally wrong (premise