The God Delusion
THE GREAT BEETHOVEN FALLACY
The anti-abortionist's next move in the verbal chess game usually goes something like this. The point is not whether a human embryo can or cannot suffer at present. The point lies in its potential. Abortion has deprived it of the opportunity for a full human life in the future. This notion is epitomized by a rhetorical argument whose extreme stupidity is its only defence against a charge of serious dishonesty. I am speaking of the Great Beethoven Fallacy, which exists in several forms. Peter and Jean Medawar,* in The Life Science, attribute the following version to Norman St John Stevas (now Lord St John), a British Member of Parliament and prominent Roman Catholic layman. He, in turn, got it from Maurice Baring (1874-1945), a noted Roman Catholic convert and close associate of those Catholic stalwarts G. K. Chesterton and Hilaire Belloc. He cast it in the form of a hypothetical dialogue between two doctors.
* Sir Peter Medawar won the Nobel Prize for Physiology and Medicine, 1960.
'About the terminating of pregnancy, I want your opinion. The father was syphilitic, the mother tuberculous. Of the four children born, the first was blind, the second died, the third was deaf and dumb, the fourth was also tuberculous. What would you have done?'
'I would have terminated the pregnancy.'
'Then you would have murdered Beethoven.'
The Internet is riddled with so-called pro-life web sites that repeat this ridiculous story, and incidentally change factual premises with wanton abandon. Here's another version. 'If you knew a woman who was pregnant, who had 8 kids already, three of whom were deaf, two who were blind, one mentally retarded (all because she had syphilis), would you recommend that she have an abortion? Then you would have killed Beethoven.'130 This rendering of the legend demotes the great composer from fifth to ninth in the birth order, raises the number born deaf to three and the number born blind to two, and gives syphilis to the mother instead of the father. Most of the forty-three websites I found when searching for versions of the story attribute it not to Maurice Baring but to a certain Professor L. R. Agnew at UCLA Medical School, who is said to have put the dilemma to his students and to have told them, 'Congratulations, you have just murdered Beethoven.' We might charitably give L. R. Agnew the benefit of doubting his existence - it is amazing how these urban legends sprout. I cannot discover whether it was Baring who originated the legend, or whether it was invented earlier.
For invented it certainly was. It is completely false. The truth is that Ludwig van Beethoven was neither the ninth child nor the fifth child of his parents. He was the eldest - strictly the number two, but his elder sibling died in infancy, as was common in those days, and was not, so far as is known, blind or deaf or dumb or mentally retarded. There is no evidence that either of his parents had syphilis, although it is true that his mother eventually died of tuberculosis. There was a lot of it about at the time.
This is, in fact, a fully fledged urban legend, a fabrication, deliberately disseminated by people with a vested interest in spreading it. But the fact that it is a lie is, in any case, completely beside the point. Even if it were not a lie, the argument derived from it is a very bad argument indeed. Peter and Jean Medawar had no need to doubt the truth of the story in order to point out the fallacy of the argument: 'The reasoning behind this odious little argument is breathtakingly fallacious, for unless it is being suggested that there is some causal connection between having a tubercular mother and a syphilitic father and giving birth to a musical genius the world is no more likely to be deprived of a Beethoven by abortion than by chaste abstinence from intercourse.'131 The Medawars' laconically scornful dismissal is unanswerable (to borrow the plot of one of Roald Dahl's dark short stories, an equally fortuitous decision not to have an abortion in 1888 gave us Adolf Hitler). But you do need a modicum of intelligence - or perhaps freedom from a certain kind of religious upbringing - to get the point. Of the forty-three 'pro-life' websites quoting a version of the Beethoven legend which my Google search turned up on the day of writing, not a single one spotted the illogic in the argument. Every one of them (they were all religious sites, by the way) fell for the fallacy, hook, line and sinker. One of them even acknowledged Medawar (spelled Medavvar) as the source. So eager were these people to believe a fallacy congenial to their faith, they didn't even notice that the Medawars had quoted the argument solely in order to blow it out of the water.
As the Medawars were entirely right to point out, the logical conclusion to the 'human potential' argument is that we potentially deprive a human soul of the gift of existence every time we fail to seize any opportunity for sexual intercourse. Every refusal of any offer of copulation by a fertile individual is, by this dopey 'pro-life' logic, tantamount to the murder of a potential child! Even resisting rape could be represented as murdering a potential baby (and, by the way, there are plenty of 'pro-life' campaigners who would deny abortion even to women who have been brutally raped). The Beethoven argument is, we can clearly see, very bad logic indeed. Its surreal idiocy is best summed up in that splendid song 'Every sperm is sacred' sung by Michael Palin, with a chorus of hundreds of children, in the Monty Python film The Meaning of Life (if you haven't seen it, please do). The Great Beethoven Fallacy is a typical example of the kind of logical mess we get into when our minds are befuddled by religiously inspired absolutism.
Notice now that 'pro-life' doesn't exactly mean pro-life at all. It means pro-human-\ite. The granting of uniquely special rights to cells of the species Homo sapiens is hard to reconcile with the fact of evolution. Admittedly, this will not worry those many anti-abortionists who don't understand that evolution is a fact! But let me briefly spell out the argument for the benefit of anti-abortion activists who may be less ignorant of science.
The evolutionary point is very simple. The humanness of an embryo's cells cannot confer upon it any absolutely discontinuous moral status. It cannot, because of our evolutionary continuity with chimpanzees and, more distantly, with every species on the planet. To see this, imagine that an intermediate species, say Australopithecus afarensis, had chanced to survive and was discovered in a remote part of Africa. Would these creatures 'count as human' or not? To a consequentialist like me, the question doesn't deserve an answer, for nothing turns on it. It is enough that we would be fascinated and honoured to meet a new 'Lucy'. The absolutist, on the other hand, must answer the question, in order to apply the moral principle of granting humans unique and special status because they are human. It it came to the crunch, they would presumably need to set up courts, like those of apartheid South Africa, to decide whether a particular individual should 'pass for human'.
Even if a clear answer might be attempted for Australopithecus, the gradual continuity that is an inescapable feature of biological evolution tells us that there must be some intermediate who would lie sufficiently close to the 'borderline' to blur the moral principle and destroy its absoluteness. A better way to say this is that there are no natural borderlines in evolution. The illusion of a borderline is created by the fact that the evolutionary intermediates happen to be extinct. Of course, it could be argued that humans are more capable of, for example, suffering than other species. This could well be true, and we might legitimately give humans special status by virtue of it. But evolutionary continuity shows that there is no absolute distinction. Absolutist moral discrimination is devastat-ingly undermined by the fact of evolution. An uneasy awareness of this fact might, indeed, underlie one of the main motives creationists have for opposing evolution: they fear what they believe to be its moral consequences. They are wrong to do so but, in any case, it is surely very odd to think that a truth about the real world can be reversed by considerations of what would be morally desirable.