be given, then it does not follow that the person is owed that bare minimum to survive. She argues that a person has no right at all against anybody that he/she should do anything to keep that person alive. Thomson uses the violinist to illustrate that just because he needs the continued use of your kidneys for continued life, that does not establish that he has the right to be given the use or you kidneys. She claims that he definitely has no right against you that you should give him use of your kidneys continuously. Thomson maintains that nobody has the right to your kidneys unless you give them permission. If you do give him the right to your kidneys it is out of kindness on your part, and if you begin to unplug him now, no one should try to prevent you from it. In relating back to the fetus, because a person has the right to decide what happens in and to their body, and a fetus does not have that right yet. This is because it depends on the mothers body and not it's own. Just as the fetus has not gained a right to your body for it's growth, the violinist has not gained or been given permission to the use of your body. Neither have more of a right to life then you do because they both depend on you for life. Since your right to life includes deciding what happens in and to your body, you are able to make a decision about whether they live or die.One difficulty with Thomson’s argument is why should we admit that a woman has no more obligation to her own child than she has to a violinist that she doesn't even know? This means that she is claiming that a mother has no more moral obligation to her unborn child than she has to strangers. Another issue is that Thomson is stating it seems to be that if you alone own something, then you alone have the rights to it. No one else has any right to it unless you give it to him. One counter-example to this claim, is if you own an abundance of food and turn a starving beggar away. ...
