Why Abortion is Immoral
Marquis (Don)
Source: Journal of Philosophy, Vol. 86, No. 4, Apr., 1989, pp. 183-202
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Author’s Introduction

  1. The view that abortion is, with rare exceptions, seriously immoral has received little support in the recent philosophical literature. No doubt most philosophers affiliated with secular institutions of higher education believe that the anti-abortion position is either a symptom of irrational religious dogma or a conclusion generated by seriously confused philosophical argument. The purpose of this essay is to undermine this general belief. This essay sets out an argument that purports to show, as well as any argument in ethics can show, that abortion is, except possibly in rare cases, seriously immoral, that it is in the same moral category as killing an innocent adult human being.
  2. The argument is based on a major assumption. Many of the most insightful and careful writers on the ethics of abortion – such as Joel Feinberg, Michael Tooley, Mary Anne Warren, H. Tristram Engelhardt, L.W. Sumner, John T. Noonan, Jr., and Philip Devine – believe that whether or not abortion is morally permissible stands or falls on whether or not a fetus is the sort of being whose life it is seriously wrong to end. The argument of this essay will assume, but not argue, that they are correct.
  3. Also, this essay will neglect issues of great importance to a complete ethics of abortion. Some anti-abortionists will allow that certain abortions, such as abortion before implantation or abortion when the life of a woman is threatened by a pregnancy or abortion after rape, may be morally permissible. This essay will not explore the casuistry of these hard cases. The purpose of this essay is to develop a general argument for the claim that the overwhelming majority of deliberate abortions are seriously immoral.

Author’s Conclusion
  1. The purpose of this essay has been to set out an argument for the serious presumptive wrongness of abortion subject to the assumption that the moral permissibility of abortion stands or falls on the moral status of the fetus. Since a fetus possesses a property, the possession of which in adult human beings is sufficient to make killing an adult human being wrong, abortion is wrong. This way of dealing with the problem of abortion seems superior to other approaches to the ethics of abortion, because it rests on an ethics of killing which is close to self-evident, because the crucial morally relevant property clearly applies to fetuses, and because the argument avoids the usual equivocations on 'human life', 'human being', or 'person'. The argument rests neither on religious claims nor on Papal dogma. It is not subject to the objection of "speciesism." Its soundness is compatible with the moral permissibility of euthanasia and contraception. It deals with our intuitions concerning young children.
  2. Finally, this analysis can be viewed as resolving a standard problem – indeed, the standard problem – concerning the ethics of abortion. Clearly, it is wrong to kill adult human beings. Clearly, it is not wrong to end the life of some arbitrarily chosen single human cell. Fetuses seem to be like arbitrarily chosen human cells in some respects and like adult humans in other respects. The problem of the ethics of abortion is the problem of determining the fetal property that settles this moral controversy. The thesis of this essay is that the problem of the ethics of abortion, so understood, is solvable.

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