(2/2)

Conclusion

Your views are incoherent

I've assumed throughout, that a fertilized egg has the same sort of moral weight as a child or an adult human being, for simplicity. I don't actually believe this, however. You apparently do. Why? Because an egg has a "reasonable expectation of future conscious experience"? Pluripotent stem cells, as you said, also meet this standard. If that's the case, so do skin cells, with the appropriate technology. Fertilized eggs, as you also said, don't always meet this standard- I assume because 40% of fertilized eggs fail to implant. So if the only rule you have for what "counts" (has the moral weight of a person) is that it has a "reasonable expectation of future conscious experience", and you're specifically excluding eggs that are fertilized but don't implant, and including stem cells that we have artificially coaxed into fertilization, then why is an aborted egg considered a violation of your morality, but stem cells thrown in the trash aren't?

There's no dividing line between one and the other, except the word "reasonable" in your "reasonable expectation of future conscious experience" definition. By which you mean "reasonable to me". A fertilized egg has a "reasonable expectation of future conscious experience" to you, right up until it fails to implant- and then it doesn't anymore. A fertilized egg that implants has a "reasonable expectation of future conscious experience" right up until an abortion- and then it's murder.

The only differentiator here is your opinion.

You claim that rescuing fertilized eggs from a burning IVF clinic is morally equal to rescuing children from the same burning building, but when I imagine a world in which everyone acts on this claim, it's absurd. You yourself wouldn't behave in the way you're describing, but would leave the eggs to burn in order to rescue a single child- no matter how many eggs there were. You claim, further, that this is because there is a difference between the psychological weight we place on people that look like us (children), and not on people who don't (fertilized eggs), but when asked how one might go about differentiating between a psychological impulse and a "true" moral intuition, your answer is that an intuition isn't a moral intuition "if the basis for it is too complex", which feels a lot like saying "you'll know it when you see it."

You don't consider bodily autonomy to be a fundamental right, despite it's simplicity, despite probably sharing the same moral intuitions that I do in many of the scenarios that I've discussed above. If someone were surgically connected to you, should you be able to say "no", whether it would kill them or not, whether it's the heroic thing to do or not? If you were drowning, and someone were using you as a life preserver, should you have the right to push them away, whether or not they would drown, whether or not it would haunt you afterward?

You fail to see that your dismissal of bodily autonomy, when taken to it's conclusion, leads to even more absurdity. If you don't have the fundamental right to reject someone's use of your body, what gives you the right to deny society access to your organs? If it would save dozens of living, breathing people, and you have no right to deny the use of your body, what fundamental principle do you invoke to avoid getting used for parts? A vague claim that "forcing an action is stronger than denying an action"?

Without a fundamental principle of bodily autonomy, you're forced to patch together ad-hoc and weak explanations like this in which you weigh different "types" of actions, try to estimate harm, or appeal to societal consequences in order to justify your right to deny other people the organs they need to survive.

The only conclusion that I can draw from this discussion is that you started with the belief that life begins at conception and should be preserved at all costs, likely for religious or social reasons, and are working backward in order to justify those beliefs.

Thanks for the conversation

It's been interesting.

I've learned a lot about what you believe and why you believe it, and it's given me the opportunity to clarify and refine some of the things that I believe. I think that, regardless of whatever credentials you do or don't have on this topic in real life, your views are contradictory and confusing- but I appreciate your willingness to put them out there for discussion. I think that I've gotten all the use out of the discussion that I can, however, so I'm going to end it here.

I imagine that you'll want to do a closing rebuttal sort of thing. I won't be replying to whatever you have to say, so, if you celebrate-

Merry Christmas!