tomclarke wrote:CKay wrote:Even if we accept the natural/artificial false dichotomy, Diogenes' argument is an example of Hume's is/ought problem.
First we are told the 'is', how things are - in this case the 'natural' state of affairs. Then, without any explanation or justification, the 'is' becomes 'ought'. The natural state of affairs is how things ought to be - that which is natural is good.
But without an intermediate step this is a non-sequitur.
Of course, one might claim "the natural state of affairs is good" as a priori knowledge or choose to take it as a maxim, but then we're back to Tom's observation that everything is natural.
In fact the natural good/artificial bad argument gets introduced in an attempt to sort out inconsistencies in the "killing zygotic cells is murder" argument.
You guys are tripping on the usage of the term "natural" which you apparently cannot discern from the context contained herein to mean "in the normal course of things absent intentional interference. "
You will allow the killing of a creature, that in the normal course of events absent interference, would be able to talk to you.
After killing, it is easy to say it was "nothing", but had you not interfered, it would be apparent to anyone that but for your tampering, it would have been a person.
Short sighted and dumb is no way to go through life son.
tomclarke wrote:
For diogenes, the fertilisation of an ova by a sperm (naturally) marks the start of a new life, any interference with this, or denial of the blastocyst the correct environment to thrive, counts as murder.
It counts as responsibility for the death of a person. "Murder" is defined as the Unlawful killing of another human being. Back during the days of slavery, Slaves could be killed on their master's whim, and it wasn't called "murder."
It is a legal quibble as to whether or not the killing of a human being constitutes murder or not. As you can see, sometimes the law is ambivalent about it, as in the case of Abortion or Slavery.
tomclarke wrote:
It is not entirely clear whether he accords artificially fertilised ovas with the rights: but if not, logically, he would reckon anyone born of IVF to be killable without moral qualms. So I guess IVF is OK. But then it becomes unclear exactly how much "artificial" intervention is required before it is no longer a natural process and interference with it becomes murder.
Rather than continue to hammer on the definition of murder, I would say you could save yourself a lot of confusion in understanding my perspective if you would just apply your thinking to a chicken egg. Consider the Chicken egg as my philosophical stand in for a human, and apply all your questions to the chicken egg.
At what point does the contents of that egg radically change in such a way that one stage constitutes nothing, while the next stage constitutes the protected stage? (Yes, I know it's silly, but you people apparently need visual aids to understand the obvious.)
tomclarke wrote:
That is the problem - as we get better at molecular genetics we can in principle make artificial life, the results (and the DNA) of which will be indistinguishable from natural humans. How do we treat these people? Like IVF children (ie the same as everyone else)?
I think the whole natural/artificial thing is a red herring. Diogenes perhaps wants to say that formation of a zygote capable of growing into a human, however it is done, marks the start of priviliged life. Zygotes and blastocysts have human rights. Pre-zygotic cells do not, and so interfering with anything before a zygote is formed is Ok, and also it does not matter how a zygote is formed. But once you have a working zygote it counts as human.
See, now was that so hard? Yes, you've got it. Once the program is loaded and run, it is then an individual entity, notwithstanding the fact that it relies on another to supply it with material.
tomclarke wrote:
Thinking in this way, God arranges for 25% of humans to die naturally within a few weeks of conception.
Defective program. Nobody's fault.
tomclarke wrote:
Coil contraception is murder.
Killing of a human being. Legal systems allow the killing of human beings without calling it "murder." See previous commentary on slavery and abortion, and add to that war or law enforcement casualties.
tomclarke wrote:
Tying off fallopian tubes means likely mass murder.
And you were doing so well up till that point. How is preventing the creation of something which does not already exist, murder?
tomclarke wrote:
the 1 day after pill is murder. Removing the ovaries however is never murder, and there is no restriction on experimentation with eggs as long as they are not fertilised.
Not "murder", as it is legal, unless of course the woman says she wanted it, then it is "murder." But you got the second part right. Funny how you missed the fallopian tube comment completely.
tomclarke wrote:
Fertilising eggs is not itself bad, but the resulting human must be treated properly. Possibly fertilising eggs in the knowledge that the result cannot properly be treated is murder.
Killing of a human being currently allowed by law.
tomclarke wrote:
In that case a women who cannot not conceive due to a genetic problem with the implantation process is potentially committing manslaughter whenever she has unprotected sex. If she persists in unprotected sex however she is comitting murder.
Accidental homicide.
tomclarke wrote:
What about a woman told that she can conceive, but that implnatation fails 80% of the time so it will be difficult. Is she morally entitled to try for children? For every living birth there will be 5 blastocyst murders.
You certainly like to use the term "murder". I suppose you must consider it deliciously wicked or something. Did you not get my post about mens rea?
tomclarke wrote:
Many people unknowingly committed fratricide in the womb because shortly after one blastocyst implants it stops others from doing so (like coil contraception). Since even unimplanted zygotes are human, and multiple eggs can be fertlised, this is fratricide. (Actually I don't know if this is true - but it could well be!).
Morally I find all this difficult, but then since I don't accord blastocysts with human rights I don't have this problem.
Your problem seems to be one of precision and definitions. You attempt reductio ad absurdum, but your efforts fall short because you are arguing from a distorted premise of understanding.
I point out the obvious. I see little evidence of a clear line defining one condition from another. As you are the advocate of the clear line, it is your responsibility to demonstrate it's existence and how it might be discerned.
You can simply proclaim that you "don't have this problem" but that is simply ignoring the logical fallacy of the position you hold. I think that were we discussing physics, your position would be categorized as "hand waving."
‘What all the wise men promised has not happened, and what all the damned fools said would happen has come to pass.’
— Lord Melbourne —