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His critique of Moore's articles on skepticism (and also on Moore's 'Here is a hand' argument) lay the foundation for the renewed interest in common sense philosophy and ordinary language philosophy. [3] Malcolm was also a defender of a modal version of the ontological argument.
An affirmative answer would support the (1) claim in the central anti-abortion argument, while a negative answer would support the (1) claim in the central abortion-rights argument. Another family of arguments relates to bodily rights—the question of whether the woman's bodily rights justify abortion even if the embryo has a right to life.
An argument first presented by Judith Jarvis Thomson in her 1971 paper "A Defense of Abortion" states that even if the fetus is a person and has a right to life, abortion is morally permissible because a woman has a right to control her own body and its life-support functions (i.e. the right to life does not include the right to be kept alive ...
A more recent ontological argument came from Kurt Gödel, who proposed a formal argument for God's existence. Norman Malcolm also revived the ontological argument in 1960 when he located a second, stronger ontological argument in Anselm's work; Alvin Plantinga challenged this argument and proposed an alternative, based on modal logic.
[30] For example, the Code of Hammurabi and the Book of Exodus in the Hebrew Bible provide for penalties for an assault causing miscarriage. [31] The first law prohibiting voluntary abortion appear to be the Middle Assyrian laws, about 500 years after the Code of Hammurabi. These laws provided for impalement and no burial for a woman who "has a ...
This is who is affected by abortion legislation.
There are many notable contributors to the development of various ontological arguments. In the 11th century C.E., Saint Anselm of Canterbury (1033–1109) reasoned in his work Proslogion about the existence of God in an ontological argument based on the idea that there is a 'being than which no greater can be conceived'. [11] [1] [12]
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