orthonorm said:
orthonorm said:
IoanC said:
As far as why a fetus is a person, it is really very simple to answer. I think people get stuck in the fact that the fetus is a very early stage of human development. But, the true and full understanding is that no matter what stage a person is in, we are also talking about a soul; we believe that since the moment of conception a new soul joins the universe. Otherwise it's plain to see that the very purpose of conception is to bring new life into the world. What, when one wants children the fetus is good, and when one doesn't want children the fetus is bad? How subjective is that? And then, if you let a fetus grow it will most certainly become an adult, unless external factors come in (such as abortion or illness). How many of us have not been a fetus at one point? Obviously, all of as have, so we could at least consider the fetus as potential life, if we do not believe the fetus is actually the soul of one who is the image and to become the likeness of God.
I was glad to see someone introduce the notion of the
person rather than just
human life as such. If we are going to take something resembling a Christian perspective on this, I think asking when
human life begins is not the most felicitous of ways to construct the question.
As I've mentioned in other places, the importance placed on
persons is what is important within Christianity, not on
life as such and not even
human life. After all we can see earlier in the thread people able to begin to cut up something like human life so finely that no person we could recognize would remain.
Christians, especially those professing to be Orthodox, claim to believe in a personal God first and foremost. A God who became a
human person (note the that personhood not necessarily being tied to being a human) within our time. A God of relations among three persons (please excuse the use of the lowercase as I try to not orthographically introduce a difference not yet made clear). Only one of which is human and divine.
The Orthodox celebrate and pride themselves, if I may dare to use that word here, in emphasizing this radically personal and ontologically relational God and rightfully so. It does seem to be one of the most distinctive characteristics of Orthodoxy, at least to me as I have encountered various Christianities, so to speak.
I would suggest then when and how do we become persons be the operative questions.
Cognomen said:
In other words, most people don't really believe that a recently fertilized egg is the same thing as a baby you can see swimming around in an ultrasound.
All due to respect to what Cognomen was trying to get at here, but I what I see goes to personhood and that somehow persons are born not of mere genetic coupling and genetic development but out of relation to other persons.
Again without getting too sophisticated (not sophistic), each member of the Trinity are persons in virtue of their relation to another member of the Trinity. The most apt relationship being between the Father and the Son. As much as the Son is eternally begotten by the Father, the Father becomes the Father only in virtue of the Son.
We believe in One God, the Father . . .
Before we even profess the Son, He is there allowing God to be what we first call Him,
Father.
So if we can admit there is something radically personal about the Christian understanding of God and that personal nature rises somehow out of relations among persons, then we will find our answers I believe in a similar manner for persons as we usually use the word, ourselves.
Coming back to this after more than a week. A long one frankly. Not sure how far I will get tonight as I feel pretty demolished. So I might just make one further expansion on the above.
Most of the comments so far have been tangential. And I am not writing anything systematic. I am writing on the fly. So I apologize if this gets a bit confused.
I hope so far, I am clear in my position.
Whether he enjoys it or not, I will return to Cognomen's comments:
Cognomen said:
In other words, most people don't really believe that a recently fertilized egg is the same thing as a baby you can see swimming around in an ultrasound.
This insight I think is incredibly important in determining personhood. (There will be a bit of a punchline perhaps to this quote, but I don't want to tip what it is yet.)
In short, Cognomen is pointing the obvious fact of our lives, some human life is more person
able (in the typical sense and the dumb, strict sense I mean by my emphasis here) to us than others.
We don't need to take a fertilized egg versus a sonogram.
We can say that many human lives for us are simply not quite as personable as others.
My friend Richard is close to me. He is a person.
I open a phonebook (kids google "phonebook" and learn what one is) and look at the names on the page.
In some sense, I believe these names are human lives, but I would be hard pressed to say they are close to me or that they bear much in my life.
I see people often everyday without them being much more than familiar faces occasioned by half remembered names.
I don't know them.
I really don't care about them.
I care a lot about Richard.
I don't think the experience is solely my own. Some humans we know are more personable. They are to a greater extent persons in our lives and not just human lives.
Human beings in a country I have never heard die today in a natural catastrophe. I might wince, frown, say a quick prayer, or sigh tired of hearing such bad news.
The earth shakes where I care for others and my reaction is quite different.
This is all probably seems too obvious and something which does not bear pointing out. Perhaps. I am trying not to be "cryptic".
In short, I think we can all agree some human life is more personable to us. That is to say we encounter those human lives to greater degree as persons.
So personhood is not merely some binary phenomenon. It lies on a continuum with some humans in our world not existing within it for some of us.
(Remember how I pointed out that in virtue of the Persons of the Trinity, personhood is not tied to human being, well human being is neither tied to it.)
No one would argue, at least without sophistry, that human beings I interact with on a daily basis have more or less "human life" in them. But I think it is easy to agree I relate to the many human beings I have contact with in all variety of forms to varying degrees as persons.
It might seem I've just substituted one word for another here and have the same problem.
When does human life begin?
Becomes:
When does personhood begin?
Perhaps it is just a mere nominal change.