"Feminist Philosophical Fact-Checking"

 Something new by me that may be of interest!

"Feminist Philosophical Fact-Checking" at the Official Blog of IJFAB: the International Journal of Feminist Approaches to Bioethics

https://www.ijfab.org/blog/2025/01/how-to-be-a-feminist-bioethics-scholar-on-social-media-an-essay-by-philosopher-nathan-nobis/

ChatGPT: Please explain the objection to Don Marquis's argument against abortion that beginning fetuses do not have a "future like ours".

ChatGPT: Please explain the objection to Don Marquis's argument against abortion that beginning fetuses do not have a "future like ours".

Don Marquis's argument against abortion is based on the claim that killing a fetus is wrong because it deprives the fetus of a "future like ours" (FLO)—a future of value, including experiences, activities, and enjoyments it would otherwise have. One objection to this argument is that beginning fetuses (e.g., zygotes or embryos) do not yet have the necessary characteristics to make it meaningful to say they possess such a future.

Key Points of the Objection

1. Lack of Developed Mental Capacities: Critics argue that the concept of a "future like ours" presupposes certain mental capacities, such as consciousness, self-awareness, or the ability to value or anticipate a future. Beginning fetuses lack these capacities entirely, so it is not clear that they "have" a future in the morally relevant sense. Without any awareness or connection to that future, it may not be meaningful to claim they are being deprived of it.

2. Contingency of Development: Another aspect of the objection is that beginning fetuses have only the potential for a future like ours, not an actual one. Their development into beings capable of having such a future is contingent on numerous factors, including continued gestation in favorable conditions. Since this potential is not guaranteed, critics claim it does not confer the moral weight Marquis attributes to it.

3. Difference Between Actual and Potential Futures: Critics might distinguish between the actual future of a person (which is rooted in current mental capacities and identity) and the merely potential future of a beginning fetus. They argue that it is morally significant to deprive someone of an actual future but less so to prevent the realization of a merely potential one.

4. Parity with Non-Human Entities: Some critics point out that many non-human entities, such as animals or fertilized eggs outside a womb, also have potential futures involving valuable experiences. If Marquis’s argument hinges solely on the potential for a future of value, it could lead to counterintuitive conclusions, such as granting moral consideration to all these entities, which most people do not find compelling.

5. Personal Identity Concerns: There is also a philosophical concern about whether the early fetus can be considered the "same" entity as the person it might become. If personal identity over time depends on continuity of mental states or other features absent in early development, then the fetus does not yet have a "future like ours" in a morally relevant sense because it is not yet "us."

This objection highlights a critical challenge for Marquis's argument: whether the possession of a potential future is sufficient to ground the moral wrongness of abortion or whether other factors, such as the presence of mental capacities or actual identity, are necessary for the argument to hold.

A survey on what pro-choice people often mean by "human beings"

I ran a survey to seek what pro-choice people often mean by "human being." 

Below is the survey, the results, and then some quick commentary. 

SURVEY 

RESULTS

12 responses

 

Link to Sheets

 

Summary

Question

Individual

Is a biologically human embryo a "human being"?12 responses

 

Copy chart

Yes.	0
No.	7
It depends on what you mean.	4
That's unknowable or can't be reasonably answered.	0
I have another answer or response.	1

If you answered "yes, a biologically human embryo is 'human being', what do you mean by 'human being'?0 responses

No responses yet for this question.

If you answered "no, a biologically human embryo is not a 'human being', what do you mean by 'human being'?7 responses

To me, the word "being" implies completeness and individuation.

An organism with the typical characteristic features and biological functions of homo sapiens

A human being is first and foremost a being that can live without another being as a host. Human beings are not parasites.

Part of the concept of a "being" is intelligence and consciousness. Late-term fetuses are beginning to show those but an embryo does not.

A human person, i.e. a human organism who has the moral status paradigmatically assigned to fully rational beings

A born person, especially one capable of conscious experience, including self-awareness.

Until it pops out of the woman and starts crawling, walking around and talking and learning it should be no one's business but the woman's. Until then, it is an appendage of her body.

If you answered "it depends on what you mean by 'human being' regarding whether a biologically human embryo is or is not not a 'human being', what do you mean by 'human being'?4 responses

In general, I mean a biologically individual (and individuated) human but because the phrase "human being is contested in the context of abortion, I don't use that phrase to distinguish between entities that have moral status and those that don't

I mean different things depending on the context and what I'm trying to convey. I could be using a more biological sense, or a more specific subset of human organisms, or I even could be referring to human-like things.

It is biologically a human being in that it is human and is alive, but “human being” usually carries a sympathetic connotation meant to compare the embryo to the humans we interact with. If I were asked whether it’s a “human being” in the sense of whether I think it’s comparable to a human infant, child, or adult in the way that they are “human beings,” I would say no.

Biologically yes--a biologically human organism; morally no, since not a human person.

If you answered "that's unknowable or it can't be reasonably answered whether a biologically human embryo is or is not a 'human being', what do you mean by 'human being'?0 responses

No responses yet for this question.

If you another answer or response, please enter it here.1 response

I generally say the ZEF is human material. I accept that "human being" can be used, but I feel like I am being more specific.

COMMENTARY

Some initial comments:

• This survey has low response numbers, which is not surprising since I have a small "platform" (since, among other reasons, pro-choice folks and organizations aren't much interested in evaluating ethical arguments about abortion; indeed that irrationalist tendency is built in to many current "liberal" or "leftist" outlooks and forms of social engagement, which doesn't seem to be working out great for them, and us).  
• I asked about embryos not fetuses because many people seem to think of far later fetuses whenever they hear or see 'fetuses' even when they are told that the issue is early fetuses, pre-conscious fetuses. So I asked about embryos to avoid that potential confusion. 
• These questions are open-ended, which increases the chances of people not engaging the survey: people have to think to answer the questions, which discourages responses: more effort is required than selecting from pre-set choices or any "yes/no" or "true/false" questions. In other words, this type of survey is likely to be only answered by more reflective, thoughtful people. 

The best answer to the question--Is a biologically human embryo a "human being"?"--is that "it depends on you mean by human being," and many respondents responded accordingly. 

Nobody responded with a simple "yes," affirming something like "embryos are 'human beings' in the sense of biologically human organisms and that's all there is to say about that: there are no complexities to address here."

Some respondents rightly responded that (human) embryos are biologically human, etc. That's good.

But these people and the people who answered "no" presented an understanding of "human beings" that emphasized characteristics like these:

"completeness and individuation," "characteristic features and biological functions of homo sapiens," " intelligence and consciousness," "moral status paradigmatically assigned to fully rational beings," "born person, especially one capable of conscious experience, including self-awareness."

These are characteristics that you might identify from focusing on the typical human beings we encounter, and the types of answers that we've seen throughout history when people ask profound questions like "what does it mean to be a human being?" and write and sing songs about being human. For both of these, the answer or issue isn't resolved by any tone-deaf, "Duh, to be human is to be a biologically human organism!"--the issue is about the thoughts, feelings, perceptions, and experiences that people have.

Everyone, of course, is familiar with that rough meaning or use of "human": anti-abortion people just forget about it when they hear anyone claim that embryos aren't human: they are triggered and then become unable to ask the person "What do you mean by 'human'?" and then actually listen to their answer. Perhaps this small survey will help some of them do that. 

Note: since posting this, a few more people have completed this survey. Unfortunately, there appears to be no easy to way to display the "feed" of results of this survey: the results have to be displayed manually. So perhaps I will update these results at some point. 

ChatGPT explains why common anti-abortion arguments and soundbites are mistaken

Anti-abortion advocates often are willfully resistant to learning about abortion and ethics: they often reject distinctions that are widely known among people who have studied the issues, and enthusiastically accept demonstrably bad arguments. 

Yet, when this is pointed out and explained, they don't accept this and revise their views, believe it or not!

With that in mind, I asked ChatGPT some questions on matters where these types of errors are common. ChatGPT agrees that common responses from anti-abortion advocates are mistaken! 

How might anti-abortion advocates respond to ChatGPT? Will they see it as being duped by a liberal (or is it conservative?) conspiracy in giving these types of responses? Or will they recognize that ChatGPT has a more "fair and balanced" understanding than they do, and rethink their views? 

We might see! Click below for questions and ChatGPT's responses:

1. ChatGPT: Must everyone agree that a human embryo is a "human being," or else they are irrational?
2. Chat GPT: Must everyone agree that a human embryo is a person, or else they are irrational?
3. ChatGPT: Must everyone agree that an embryo or beginning fetus is a "baby" or a "child" or else they are irrational?
4. ChatGPT: Mammal's bodies start at conception or soon after conception. So human mammal's bodies start at conception or soon after. Does that suggest that abortion is wrong?
5. ChatGPT: If someone consents to having sex, knowing that pregnancy is a possible outcome, does that mean that they consent to that pregnancy?
6. Chat GPT: Is an embryo comparable to a sleeping person, in that since it's wrong to kill a sleeping person, is it also wrong to kill an embryo?
7. ChatGPT: Did folks who came up with the phrase "Humans have human rights because they are human" think about how the first and - especially - the last 'human' here might be misinterpreted? "Human" here doesn't mean "biologically human" or even "biologically human organism."
8. ChatGPT: Please explain the objection to Don Marquis's argument against abortion that beginning fetuses do not have a "future like ours".

What are other questions that should be asked of ChatGPT?

Note: if someone responds, "Whatabout pro-choice people's misunderstandings???" yes, that indeed is a problem too, but this response is likely an attempt to deflect from the more pressing issue, which is misinformed people promoting unjust laws prohibiting and criminalizing early abortions: laws that criminalize morally permissible behaviors are unjust. 

ChatGPT: Mammals' bodies start at conception or soon after conception. So human mammals' bodies start at conception or soon after. Does that suggest that abortion is wrong?

ChatGPT: Mammals' bodies start at conception or soon after conception. So human mammals' bodies start at conception or soon after. Does that suggest that abortion is wrong?

The fact that human mammalian bodies begin at conception or shortly thereafter does not, by itself, prove that abortion is wrong. Whether abortion is morally wrong depends on additional ethical considerations beyond the biological fact of when a human body begins to develop. Here's an analysis of this argument and why the conclusion is not automatic:

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1. Biological Facts vs. Moral Status

• It is true that the process of human development begins at conception when a new organism with human DNA forms. This is a biological fact.
• However, morality is not determined solely by biology. The moral status of a being (whether it has rights, including a right to life) depends on ethical frameworks and philosophical arguments about personhood, autonomy, and moral obligations.

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2. Personhood and Moral Status

• The fact that a human body begins to develop at conception does not mean that the entity has the moral status of a person. Philosophers and ethicists often distinguish between being biologically human and being a person:

  • A body without consciousness or sentience may not have the same moral rights as a person who can think, feel, or have interests.
  • The embryo or early fetus has potential personhood, but potentiality is not the same as actuality.

• Abortion opponents might argue that the biological beginning of human life implies full moral status, but this is a contested position.

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3. Bodily Autonomy

• Even if we accept that a human embryo or fetus has some moral status, the pregnant individual’s right to bodily autonomy remains an important consideration.
• The moral permissibility of abortion often hinges on whether the rights of the pregnant individual to control their own body outweigh the rights of the embryo or fetus.

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4. Moral Value and Development

• Some ethical frameworks argue that the moral value of a being increases as it develops capacities like sentience, consciousness, or the ability to experience harm.
• An early embryo, while biologically alive, lacks these capacities. Thus, its moral value may not be equivalent to that of a more developed fetus or a born person.

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5. Practical and Contextual Considerations

• Moral assessments of abortion also depend on context:
  • The circumstances of the pregnancy (e.g., planned vs. unplanned, resulting from assault, health risks).
  • The impact of continuing the pregnancy on the pregnant person’s life, health, and well-being.
• These factors complicate the moral equation and suggest that biological facts alone cannot determine the morality of abortion.

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Conclusion

While it is biologically true that a human body begins to develop at conception or shortly after, this fact does not inherently imply that abortion is morally wrong. The morality of abortion involves additional considerations, such as personhood, bodily autonomy, and the rights and well-being of the pregnant individual. Rational people can and do disagree on these issues based on their ethical frameworks, and the biological starting point of human life is just one piece of the larger puzzle.

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ChatGPT explains why common anti-abortion arguments and soundbites are mistaken

·  ChatGPT: Must everyone agree that a human embryo is a "human being," or else they are irrational?

·  Chat GPT: Must everyone agree that a human embryo is a person, or else they are irrational?

·  ChatGPT: Must everyone agree that an embryo or beginning fetus is a "baby" or a "child" or else they are irrational?

·  ChatGPT: Mammal's bodies start at conception or soon after conception. So human mammal's bodies start at conception or soon after. Does that suggest that abortion is wrong?

·  ChatGPT: If someone consents to having sex, knowing that pregnancy is a possible outcome, does that mean that they consent to that pregnancy?

·  Chat GPT: Is an embryo comparable to a sleeping person, in that since it's wrong to kill a sleeping person, is it also wrong to kill an embryo?

ChatGPT: Must everyone agree that an embryo or beginning fetus is a "baby" or a "child" or else they are irrational?

ChatGPT: Must everyone agree that an embryo or beginning fetus is a "baby" or a "child" or else they are irrational?

No, it is not irrational to disagree about whether an embryo or beginning fetus is a "baby" or a "child." The terms "baby" and "child" are not strictly biological classifications but carry cultural, emotional, and ethical connotations. Whether these terms apply to an embryo or a fetus depends on how they are defined and used in context. Rational disagreement is possible for several reasons:

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1. Scientific and Developmental Differences

• Embryo (up to 8 weeks of development) and fetus (from 8 weeks until birth) are scientific terms that describe specific stages of human development. These terms are based on observable biological differences, such as the absence of key features like organ function, sentience, or viability.
• Baby or child, on the other hand, typically refers to individuals who have been born and possess characteristics such as consciousness, independent bodily existence, and social recognition.

Rational disagreement can arise because:

• Some people extend the terms "baby" or "child" to include the unborn due to their potential for becoming children or their biological continuity.
• Others argue that these terms are inappropriate before birth because they imply characteristics (e.g., independent existence, developed cognition) that embryos and fetuses do not have.

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2. Cultural and Emotional Associations

• The terms "baby" and "child" evoke strong emotional and moral associations, often tied to social recognition, familial bonds, and protective instincts.
• Different cultures and individuals ascribe varying significance to the developmental stages of the unborn:
  • Some may view an embryo as a "baby" from the moment of conception due to religious or philosophical beliefs.
  • Others reserve these terms for later stages of development or for individuals after birth.

These differing cultural and emotional frameworks make it rational for people to disagree.

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3. Ethical Implications of Language

• Calling an embryo or fetus a "baby" or "child" is not a neutral act; it carries ethical weight, often implying personhood and moral rights.
• Pro-choice advocates might avoid such terms to emphasize the biological and developmental distinctions between embryos, fetuses, and born individuals.
• Pro-life advocates often use "baby" or "child" to stress the moral value of the unborn and frame abortion as morally equivalent to killing a child.
• The disagreement is therefore not purely about facts but also about ethical framing, which makes room for rational differences of opinion.

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4. Definitions are Normative, Not Fixed

• There is no universally agreed-upon definition of "baby" or "child" that includes embryos or fetuses:
  • In common usage, these terms usually apply to individuals after birth.
  • Expanding or restricting these terms is a normative choice influenced by one’s ethical, cultural, or philosophical beliefs.
• Disagreement on these terms reflects differing underlying worldviews, not irrationality.

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5. Rationality and Perspective

• People may rationally conclude that embryos and fetuses are not "babies" or "children" based on developmental criteria, such as:
  • The absence of sentience or self-awareness.
  • Dependence on the pregnant individual’s body for survival.
  • The inability to experience harm or have interests.
• Conversely, others may rationally view embryos and fetuses as "babies" or "children" due to their potential for full development or their continuity with born humans.

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Conclusion

Disagreement over whether an embryo or beginning fetus is a "baby" or a "child" is not irrational. These terms are value-laden and context-dependent, shaped by scientific, cultural, and ethical perspectives. Rational individuals can interpret and apply them differently based on their definitions, beliefs, and priorities. Productive discussion on this issue requires clarifying definitions and addressing the values that underlie these disagreements.

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ChatGPT explains why common anti-abortion arguments and soundbites are mistaken

·  ChatGPT: Must everyone agree that a human embryo is a "human being," or else they are irrational?

·  Chat GPT: Must everyone agree that a human embryo is a person, or else they are irrational?

·  ChatGPT: Must everyone agree that an embryo or beginning fetus is a "baby" or a "child" or else they are irrational?

·  ChatGPT: Mammal's bodies start at conception or soon after conception. So human mammal's bodies start at conception or soon after. Does that suggest that abortion is wrong?

·  ChatGPT: If someone consents to having sex, knowing that pregnancy is a possible outcome, does that mean that they consent to that pregnancy?

·  Chat GPT: Is an embryo comparable to a sleeping person, in that since it's wrong to kill a sleeping person, is it also wrong to kill an embryo?

ChatGPT: If someone consents to having sex, knowing that pregnancy is a possible outcome, does that mean that they consent to that pregnancy?

ChatGPT: If someone consents to having sex, knowing that pregnancy is a possible outcome, does that mean that they consent to that pregnancy and so that abortion would be wrong, because they consented to sex, knowing that pregnancy might happen?

The argument that consenting to sex implies consenting to pregnancy is a philosophical and ethical claim that has been widely debated. While it might seem intuitive to some, the argument is not universally accepted and faces significant challenges. Here's an analysis of the reasoning and its implications:

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Key Components of the Argument:

1. Consent to Risk ≠ Consent to Outcome:

   • The argument assumes that consenting to an action (sex) that carries a risk (pregnancy) is equivalent to consenting to the outcome if the risk materializes.
   • Critics argue that consenting to the risk of a possible outcome is not the same as consenting to the outcome itself. For example:
     • Driving a car implies consent to the risk of an accident, but it doesn’t mean one consents to being injured if an accident occurs.
     • Using contraception may indicate that one specifically does not consent to pregnancy, even if they acknowledge the risk.

2. Distinction Between Actions and Responsibilities:

   • Even if someone knowingly engages in an act that could result in pregnancy, it does not necessarily follow that they are morally obligated to carry the pregnancy to term.
   • People regularly mitigate the consequences of their actions (e.g., by seeking medical treatment for injuries or addressing unintended outcomes).

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Challenges to the Argument:

1. Bodily Autonomy:

   • The argument often overlooks the principle of bodily autonomy, which grants individuals the right to make decisions about their own bodies.
   • Pregnancy involves significant physical, emotional, and medical demands, and carrying a pregnancy to term cannot be equated with accepting other risks or consequences of actions.

2. Proportionality of Responsibility:

   • Even if someone consents to the possibility of pregnancy, that does not necessarily mean they are morally required to carry the pregnancy to term, especially if the consequences are severe or unwanted.
   • Consent to sex may imply some level of responsibility, but whether that responsibility requires continuing the pregnancy is a separate question that depends on one's ethical framework.

3. Role of Intent:

   • Intent matters in moral reasoning. If someone takes precautions to avoid pregnancy (e.g., using contraception), their actions suggest they are not consenting to pregnancy even if they acknowledge the risk.
   • Equating consent to sex with consent to pregnancy ignores the possibility of mitigating circumstances and individual intentions.

4. Social and Relational Factors:

   • Pregnancy doesn’t just affect the pregnant person biologically; it also has broader implications for their social, economic, and psychological well-being.
   • The argument fails to account for the complexity of these factors and how they influence moral obligations.

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Comparison with Other Scenarios:

Judith Jarvis Thomson's famous "violinist analogy" provides a useful counterpoint:

• Suppose you are kidnapped and connected to a famous violinist whose life depends on your body for nine months. Even though you didn’t consent to this scenario, some argue that carrying the pregnancy would be akin to being forced to remain connected to the violinist.
• Thomson’s analogy emphasizes that consent to use one’s body (or its consequences) requires ongoing agreement, not just initial involvement in a related action.

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Conclusion:

Consent to sex does not necessarily imply consent to pregnancy or the obligation to carry a pregnancy to term. While consenting to sex acknowledges the possibility of pregnancy, it does not override considerations of bodily autonomy, proportionality, intent, and individual circumstances. Ethical debates around abortion ultimately depend on deeper questions of personhood, rights, and moral obligations rather than consent alone. Rational disagreement on this issue reflects the complexity of balancing these competing considerations.

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ChatGPT explains why common anti-abortion arguments and soundbites are mistaken

·  ChatGPT: Must everyone agree that a human embryo is a "human being," or else they are irrational?

·  Chat GPT: Must everyone agree that a human embryo is a person, or else they are irrational?

·  ChatGPT: Must everyone agree that an embryo or beginning fetus is a "baby" or a "child" or else they are irrational?

·  ChatGPT: Mammal's bodies start at conception or soon after conception. So human mammal's bodies start at conception or soon after. Does that suggest that abortion is wrong?

·  ChatGPT: If someone consents to having sex, knowing that pregnancy is a possible outcome, does that mean that they consent to that pregnancy?

·  Chat GPT: Is an embryo comparable to a sleeping person, in that since it's wrong to kill a sleeping person, is it also wrong to kill an embryo?