“no idea how VO might relate to the manner in which I construe the values that individuals acquire over the course of actually living their lives. Let alone how that relates to something instead of nothing or the debate that swirls around dualism and human autonomy.”
The problem with VO , as you define conflicting values, of as Sartre explained it minimally above, is, that the ‘for itself’ is conscious of Its own values, but always incomplete. For, particular applications always revolve around the in-situ problem., whereas I’m it’self is not conscious of his own level of his absolute conviction.
This is where the cusp of the argument falls down.Why? The real reason is based on the definition of what DOUBT , the concept, revolves around. Particularization , sure, will be easily shown to be the basis of the failure in exemplifying the moral problem of abortion.
However, this doubt, or variable probability for setting a credible ethical standard is insufficient in that effort, and prone to a reduction into an absurdity. (Epoche stops this unreasonably dubious descent, invoking Kant’s famous categorical imperative. Now arguments cone in called ‘Naturalustic Fallacy’ to logically declare the artificiality, of the conceptual fragmentation of further logical reduction into holding to the notion of ‘absolute Doubt’ ( The same pivotal Doupt’ that Descartes finally cracked. It cracked , because he invoked the idea of a demonic concept, the Evil Genious to overcome God’s benefiscience. Descartes was a Catholic within. The folds of the Church, hence his Evil Genius is a Temptor, who has to be literally understood at face value. This is the problem before Nietzhe cracked or, by the power of The Ring, an eta when, before redemption, pre-logical essences played with the rules of existence.
Not to invoke or induce these archytipical Beings into the argument is a mistake, since they are mostly part and parcel of the archytipical down to earth ideas about the mind, about its functions and how they relate to how we presently act morally, sometimes in defiance to the gods, because everyone assumes they ’ died’
But did they?
Before going on into Eyer, whose argument reduces behavior into an absurd argumentative relations in relation of how we may think about them, lets take another pause, before trying to inquire of how we, as everyday practical men do, or should apply the more inclusive adaptations of modern doubt, into the necessity of its consciously developed mutation.
We can not , for if we go further than the materialhete and now connotation of the doubt enveloping us, we immediately negate that thought by short cutting it, in defense of our own rational material psyche.
I don’t even know how suçcesful this demonstration was, but certainly, if I was a young girl living in Saudi Arabia, where denial of parent’s attitudes could result result in my death, I would certainly think twice before becoming pregnant, and if I did, I would certainly see it fit to do anything to abort a child.