I determine that to prevent EP, I could use my extensive knowledge about app development to develop an app that people can use to donate money for poverty relief

I determine that to prevent EP, I could spend a few hours per month volunteering at the local office of a charity that is devoted to poverty relief

I determine that to prevent EP, I could donate the money that I usually spend on trips to the movie theatre

I determine that if I sacrificed more to prevent EP, then I wouldn't be able to buy food for myself and would instead have to spend many of my waking hours begging for money and scrounging for food in dumpsters

The Moderate Principle entails that people who don't suffer from extreme poverty are morally obligated to sacrifice up to the Point of Marginal Utility

The Strong Principle entails that people who don't suffer from extreme poverty aren't morally obligated to sacrifice up to the Point of Marginal Utility

The Strong Principle entails that people who don't suffer from extreme poverty are morally obligated to sacrifice up to the Point of Marginal Utility

The Moderate Principle entails that people who suffer from extreme poverty are morally obligated to sacrifice up to the Point of Marginal Utility

Me owning an iPhone 12 is of comparable moral importance to a person in Laos not having access to safe drinking water

Me owning an iPhone 12 is not of comparable moral importance to the prolonged abuse of an employee at an iPhone factory

Me owning an iPhone 12 is of comparable moral importance to the destruction of 500 homes by a wildfire

Me owning an iPhone 12 is of comparable moral importance to a person in Angola dying from malaria

No one has a right to life.

It is not reasonable to say that if people have not taken every possible precaution against pregnancy, the unborn person has a right to the mother's body.

We all ought to do the minimally decent thing when that minimally decent thing does not require much effort from us.

The fact that someone has a right to life doesn't show that they have a right to someone else's body.

Marquis argues that a pregnant woman has the right and that it sometimes trumps the rights of the fetus

Marquis argues that while a pregnant woman has this right, it is trumped by the fetus' right to life

Marquis argues that while a pregnant woman has this right, the right isn't morally relevant

Marquis doesn't consider this right

Marquis says that Thomson needs to address the issue of whether a fetus is a person

Marquis says that Thomson's violinist analogy can only be applied to cases of rape, and isn't applicable to abortion in the case of consensual sex

Marquis says that Thomson doesn't properly address the distinction between killing and letting die

Marquis doesn't say anything about Thomson's argument

Marquis says that Thomson's argument is successful in showing that abortion is sometimes permissible