IJFAB Blog | Official Blog of IJFAB: the International Journal of Feminist Approaches to Bioethics

“What does it actually mean when somebody complains about political correctness?”

Posted on January 8, 2016 by Patrick J. WelshJanuary 8, 2016

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“The Central Question in the Bill Cosby Criminal Case”

Posted on January 5, 2016 by Patrick J. WelshJanuary 5, 2016

We’ve blogged about the ever-mounting allegations of rape that have been emerging against Bill Cosby several times in the past. My own proposal about what he ought to do, it seems safe to say, is no longer an option. As readers are doubtlessly aware, Cosby is finally facing charges in court from one of the by-the-time-you-can-no-longer-even-keep-track–that-probably-speaks-greater-volumes-than-the-actual-number (not to elide the irreducibly unique subjectivity of each person affected, directly and indirectly) of alleged victims.

I will spare you further expressions of my own moral outrage to instead share this legal analysis of the case by Jeffrey Toobin of The New Yorker. An excerpt:

The legal issue involves the dozens of other women who have also come forward, in recent months, to claim that Cosby sexually assaulted them. In a general way, the claims of the women are broadly consistent. They say that Cosby gave them drugs like Quaaludes to lessen their defenses, and then had sex with them against their will. The legal question is whether the testimony of any or all of these women will be admissible against Cosby in the criminal case in Pennsylvania.

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This sort of testimony [upon which the case likely hinges] is known in the courts as “prior bad acts” evidence. Its use in Pennsylvania is governed by Rule 404, which is roughly consistent with a federal rule known by the same number. In general, prosecutors are not allowed to introduce general evidence that a defendant is a bad person. [….]

Importantly, though, there is an exception to the general rule barring prior bad-acts evidence. Prosecutors may introduce evidence of other bad acts by a defendant if they serve to show “motive, opportunity, intent, preparation, plan, knowledge, identity, absence of mistake, or lack of accident.”

So the outcome, it seems, may hinge upon whether the appointed judge deems Cosby’s apparent M.O. of knocking women out with Quaaludes in order to rape them demonstrates “motive, opportunity, intent, preparation, plan, knowledge, identity, absence of mistake, or lack of accident.”

The answer seems clear to me, but I know better than to make any assumptions about the outcome based on that…

“The Official 2015 Feminist Killjoy Holiday Gift Guide”

Posted on December 17, 2015 by Patrick J. WelshDecember 17, 2015

Some of these are actually quite good–maybe even right for someone on your holiday gift list! Find Anxiety, fear, exertion and even stressful situations increase click this link levitra 10 mg the rate of the metabolism. Allergies – Several viagra properien http://secretworldchronicle.com/tag/verdigris/ allergies do take place due to airborne dirt and dust and pollution. With the PDE5 enzyme inhibited, blood flow to the pelvic region cialis no prescription pop over to this drugshop as it is a vasodilator. Erectile free levitra sample dysfunction is not a disorder which is acceptable. href=”http://www.theestablishment.co/2015/12/16/feminist-killjoy-gift-guide-2015/”>the entire guide with links to the items at The Establishment.

George Yancy Interviews bell hooks for The Stone

Posted on December 11, 2015 by Patrick J. WelshDecember 11, 2015

I live in a small, predominantly white town in the Bible Belt. Rather than saying, “What would Jesus do?” I always think, “What does Martin Luther King want me to do today?” Then I decide what Martin Luther King wants me to do today is to go out into the world and in every way that I can, small and large, build a beloved community. As a Buddhist Christian, I also think of Buddhist monk Thich Nhat Hanh’s saying, “Let’s throw this pebble into the water, it may not go far in the beginning, but it will ripple out.” So, every day, I’m challenging myself, “What are you doing, bell, for the creation of the beloved community?” Because that’s the underground, local, insistence that I be a fundamental part of the world that I’m in. I’ve been to the Farmer’s Market, I’ve been to the church bazaar this morning. I really push myself to relate to people, that is, people that I might not feel as comfortable relating to. There are many Kentucky hillbilly white persons who look at me with contempt. They cannot turn me around. I am doing the same thing as those civil rights activists, those black folk and those white folk who sat in at those diners and who marched.

It’s about humanization. And I can’t think of another way to imagine how we’re going to get out of the crisis of racial hatred if it’s not through the will to humanize.

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Kudos to The New York Times for giving this excellent interview so much space. They also link at the bottom to other interviews from earlier in the week with Linda Martin Alcoff, Judith Butler, Noam Chomsky, Charles Mills, Falguni A. Sheth, and others.

“Gene Editing: A Chance to Think About Diversity”

Posted on December 10, 2015 by Patrick J. WelshDecember 10, 2015

Jackie Leach Scully (Newcastle) on the need for a broader bioethical discussion about the possibilities and dangers of gene editing:

Gene editing clearly holds the potential to improve human lives in practical ways. It also offers something more abstract but, to my mind, equally important: the chance to think deeply, responsibly and imaginatively about Not just viagra online for sale http://icks.org/n/data/ijks/1482459534_add_file_3.pdf impotence but other health problems like menstrual disorders, uterine disease, cervical disease, tubal disease, gynecological inflammation, and endocrine disorders. When you say your affirmations, viagra australia online stand in front of the global patrons. Though there cialis levitra generika are natural ways to stop premature ejaculation, it is still best to opt for the trusted brands of many Americans. Acai has anti-mutagenic properties; it can prevent DNA damage from mutagenic cipla tadalafil 20mg and carcinogenic compounds. 21. the boundaries of human bodily diversity. This needs to go beyond the easy polarization of “preventing suffering” versus “enhancing capabilities.” Many bioethicists and disability scholars are concerned that the power to edit genes will encourage an increasingly inflexible and uniform idea of how human bodies should be.

Find the full piece at Impact Ethics.

“Against the False Narratives of Anorexia”

Posted on December 7, 2015 by Patrick J. WelshDecember 7, 2015

Find at Slate an extended personal reflection by Katy Waldman concerning anorexia and its etiology, with a special focus on the role of literature and narrative. A few excerpts:

More fundamentally, though, anorexia is an inveterate liar whose grand theme is your identity. Because the channels through which it flows and acts are so often linguistic, the disorder has inspired a perverse literary tradition, replete with patron saints (Catherine of Siena, herself a twin, who recorded the details of her miraculous asceticism in letters she sent to aspiring female mystics), glamorous elders (Emily Dickinson, Anne Sexton, Sylvia Plath), tropes (fairies, snow), and devices (paradox, irony, the unreliable narrator). “Anorexic literature” commits the inherently literary, self-mythologizing qualities of anorexia to paper. From the novels of Charles Dickens to the poetry of Louise Glück, it contains and reproduces something more amoebic, perhaps more dangerous, than dieting tips: a specific persona and sensibility.

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We’ve long linked pathological thinness to profundity or poetic sensitivity. The roots of the romance go back to Catherine, who felt closer to God when she stopped eating and later, unable to consume food in spite of herself, considered her affliction holy. If excess flesh on a woman implied gluttony (a sin) or pregnancy (a shame), emaciation helped demonstrate the soul’s dominion over the body. Anorexia mirabilis—the saintly loss of appetite—signaled an embrace of Christ-like abnegation and suffering, or else a spirituality too pure to incline toward earthly pleasures.

“Our mandatory breast-feeding fetish:
“Race, class, big business and the new politics of motherhood”

Posted on November 30, 2015 by Patrick J. WelshNovember 29, 2015

Initiatives like the Big Latch On and The Milk Truck strike me as positive examples of breastfeeding advocacy. Their goal is to protect women’s ability to choose how and where to feed their children. But as I’ve discovered again and again while writing this book, breastfeeding advocacy too often crosses the line into lactivism, including compulsory breastfeeding, breastfeeding as a moral crusade, and breastfeeding as a means of distinguishing good from bad parents. When it does, it limits rather than protects women’s choices. Some lactivists have in fact described “choice” as the language of the enemy. Here you will be provided with the best sex doctor in Delhi, http://www.learningworksca.org/wp-content/uploads/2012/02/gotaway_ES.pdf buy tadalafil without prescription we are going to discuss some mystical secrets you haven’t discovered about phallus. The hips represent the major male/female axis in the body irrespective of gender. levitra samples It has been a part purchase generic viagra learningworksca.org of human life ever since Adam first set his eyes on Eve. Kamagra jellies or tablets levitra 60 mg have helped thousands of men to some degree. Their campaigns are specifically designed to undermine the idea that women can take into account their own individual circumstances—jobs, child-care options, and so on—when choosing how to feed their babies. At their most extreme, lactivists view breastfeeding as an end in itself—an activity to be defended at all costs, even when it threatens the health and well-being of babies and mothers.

Although not familiar with all of the medical literature, I do know that there is a lot of it and that the manifold benefits of breastfeeding are well-established — all of which makes it pretty much impossible for me to take “lactivism” seriously as a bioethical issue. The sociological analysis, which occupies the bulk of the article is, however, worth the read. (Its author, Courtney Jung, I should mention, is political scientist, not a doctor or a bioethicist.)

Or, if anyone agrees with Jung that the social pressures to breastfeed infringe upon a woman’s right to make her own choices about how to raise her child, I would invite you to provide a proper argument in the comments. Find the article at Salon.com.

FAB 2016 Call for Papers

Posted on November 29, 2015 by Anna GotlibDecember 5, 2015

FAB 2016 Call for Papers

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FAB 2016 theme and sample topics

The FAB 2016 World Congress theme is “Feminist perspectives and public health: individuals, communities, and the public good.” Sample topics include:

Public health: feminist perspectives, definitions, approaches and priorities
The ethics of public health approaches in particular contexts (e.g., in the Global South, in undemocratic or totalitarian regimes)
Public health: ethics, the law and social justice
Feminist thoughts about what moral obligations, if any, are universal
Health care priority setting within communities
Health as a public good
Capability frameworks for thinking about health and disability
Capabilities: whose freedoms and whose opportunities?
Feminist bioethics: ghetto or global?

While FAB particularly encourages submissions relating to the main themes and sample topics, submissions on any topic in feminist bioethics, and from any relevant disciplinary perspective, are welcome.

The conference organisers are keen to continue the strong FAB tradition of embracing contributions from a wide range of disciplines, including philosophy, social sciences, critical cultural studies (e.g., gender and sexuality studies, disability studies, race studies, etc.), law, public health, and others. We also particularly encourage submissions from early career researchers. Continue reading →

Elizabeth Barnes on
What it’s Like to be a Philosopher

Posted on November 23, 2015 by Patrick J. WelshNovember 22, 2015

The conversation is wide-ranging, but here is an excellent (I think!) response to a pressing question in the profession:

Why is there so little diversity in philosophy?

I suspect the answer to this is incredibly complex and multi-dimensional. But at least one factor might be the way we communicate what’s philosophically valuable – from what’s in our cannon to what we cover in our intro class to what we consider ‘core’ to what areas we think a good department just *has* to cover in order to be respectable.
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It’s pretty bizarre, when you think about it, that someone who spends their time wondering whether tables are real is considered to be working on a foundational area of philosophy, but someone who wonders whether races are real is doing something we consider a niche, ‘applied’ topic. Likewise, someone who tries to figure out how words like ‘might’ work is doing something core, and someone who tries to figure out how hate speech works is doing something peripheral. I don’t mean to denigrate the person thinking about epistemic modals or tables! People should work on whatever they’re interested in and whatever makes them happy. And I also don’t mean to suggest that esoteric topics are somehow not interesting to people from traditionally underrepresented groups. I think some of the best work being done right now in metaphysics and philosophy of language is being done by women and people of color, for example. But I do think that the demographic makeup of philosophy has shaped our ideas of what is central, foundational, or ‘core’. It would be bizarre if it hadn’t, really. And I think that part of making philosophy more inclusive is addressing this – and, in particular, allowing people from a wider range of backgrounds to shape what we care about in philosophy, rather than only allowing people from a wider range of backgrounds to succeed in philosophy if they show they can advance the debates we already decided we cared about.

Find the full interview with Elizabeth Barnes on Clifford Sosis‘s new blog “What Is It Like To Be A Philosopher?“

“Philosophy saved me from poverty and drugs:
That’s why I teach it to kids”

Posted on November 20, 2015 by Patrick J. WelshNovember 20, 2015

Largely because of the access I had to philosophy, I was brought safely away from the edge of the abyss that my life teetered above. But is my story just an anomaly? Is it or yet another tale of social mobility that is as unrepresentative as it is redemptive? Research by the Institute of Education has shown that a term of philosophy sessions improved the reading skills of children on free school meals when compared to a control group. If philosophy is made more available to working-class children, then stories like mine won’t seem so unusual.

Read the article by Andy West (The Philosophy Foundation) at The Guardian.

The Foundation’s page is also well worth a visit. For example, 50-70% of M.S. patients experience pain buy viagra online in various degrees. . It is basically belongs to PDE-5 viagra sale in india inhibitor family. The question then arises, why they have taken a liking to the anti ED, order viagra australia . It is also known that Kamagra products should cialis cheap uk be regarded as food as opposed to supplements. The more I learn about the state of the educational system in the United States, the more I come to realize how early it sets students up for failure. Much as some of us may gripe among ourselves about those in our university classes (is writing no longer taught! history between Christ and Columbus–apparently just a blank?), we cannot forget that those who make it to our classroom are very much the luck ones. You may be able to help through direct participation or, of course, donations, what looks to be quite an admirable program with a mission to help correct these injustices.

“Just Modeling?: The Modeling Industry, Eating Disorders, and the Law”

Posted on November 16, 2015 by Patrick J. WelshNovember 15, 2015

The University of Toronto Press blog is currently featuring an interview with Galya Hildesheimer and Hemda Gur-Arie (both at the School of Law at the Peres Academic Center, Rehovot, Israel), co-authors of IJFAB essay from which this post takes its title. Follow the link for the full interview, but here is an excerpt:

Q: Many people will be surprised to see modeling presented as the subject of serious bioethical inquiry. Could you explain why this often trivialized practice requires professional ethical scrutiny?

A: This is exactly what we find so fascinating about bioethics—the ever expanding boundaries of the discipline that reach beyond issues commonly considered as bioethical.
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We perceive the bioethical approach to modeling as manifesting a contemporary movement to widen, as largely reflected in IJFAB scholarship, the relatively narrow range of themes commonly subjected to bioethical inquiry. Whereas the role played by the trivialized practice of modeling in Western societies is often underestimated, a bioethical analysis highlights the important issue of major health detriments modeling inflicts on both models and the public at large. That is, the bioethical outlook points to otherwise concealed health implications that require thorough ethical consideration. This presents major challenges to a variety of disciplines that go far beyond medicine and health professions, among them public health, labor law (i.e., work safety and occupational health regulations), and even commercial law. The Israeli Modeling Act is an interesting example of how ethical scrutiny leads to legal intervention in the commercial field of modeling. Our paper illustrates how ethical considerations lead to profound criticism of a wide range of commercial industries that, being under no legally imposed regulation, contribute vastly to eating disorders and to other health detriments of the modern beauty ideal.

In connection with this interview, their essay, which appeared in our special issue 8.2, Just Food, is temporarily available to read without a subscription via Project Muse. (So is Mary C. Rawlinson’s “Food, Health, and Global Justice” — we are still working with Project Muse to correctly label them as such.)

New Developments in International Surrogacy

Posted on November 13, 2015 by Ruth MacklinNovember 13, 2015

Some people call it “reproductive tourism” while others prefer the more neutral “cross-border reproductive healthcare.” Whatever it is called, surrogacy arrangements for infertile couples are now a big business in India and other countries in Asia–notably, Thailand. For women who are unable to carry a pregnancy, commercial surrogacy is an option that enables a couple to have a genetically related child. The embryo is typically created with the egg of the woman and the sperm of her husband, and transferred to the womb of the surrogate. Although some states in the U.S. permit commercial surrogacy, it is much cheaper in India or Thailand for the commissioning couples. The Times of India reports that “According to a 2012 study backed by the United Nations, the estimated turnover of commercial surrogacy business in the country was pegged at more than $400 million a year in, with over 3,000 fertility clinics.”

Feminist groups have been highly critical of commercial surrogacy in India, arguing that it “commodifies” women’s bodies. Other criticisms contend that the practice exploits poor women, as it is wealthier foreign couples who pay for the services of poor Indian women. Still others make the opposite argument: Indian women are paid so much more to serve as surrogates than they could make in any other work that they the money “coerces” them into becoming surrogates. For several years there has been a bill that would regulate the surrogacy industry in India, but the bill has languished in the Indian legislature. Now the latest development is a proposal by the Supreme Court in India to ban commercial surrogacy. According to the New York Times, the Department of Health Research of the Indian Ministry of Health and Family Welfare filed an affidavit with the Supreme Court that would restrict surrogacy arrangements to Indian couples and ban foreigners from using surrogates in India. One apparent trigger for the restriction banning foreign couples was an episode in which an Australian couple went home with a baby girl and left her healthy twin brother behind in India.

India is not the only country in which bans on foreign couples seeking surrogates have been proposed. According to the Guardian, “Thailand’s parliament has passed legislation banning commercial surrogacy, putting a halt on foreign couples seeking to have children through Thai surrogate mothers.” Here again, a different Australian couple left their twin boy with the surrogate in Thailand after discovering that the baby had Down syndrome.
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These actions by the governments of India and Thailand prompt the question whether prohibition is preferable to regulation. In both countries, banning foreign couples from paying women to carry their babies will drastically reduce the opportunity for many women to lift themselves out of poverty. Empirical evidence is required to determine whether poor Indian and Thai women who serve as surrogates are better off from their earnings. If they are able to put food on the table for their families or provide better education for their children, government paternalism that would deny them those opportunities is unjustified. The arguments that the surrogates are being exploited or that they are coerced by the amount of money they receive are at least questionable, if not seriously flawed.

The episodes in which Australian couples returned home without their unwanted babies are truly shameful. But it is bad public policy to enact a total prohibition based on a few unfortunate incidents. The years-long failure of the Indian government to enact regulations that would protect the rights of surrogates could be remedied by appropriate legislation that would ensure enforcement. It is much easier to enact a swift ban than to work out the details required for effective regulation. The voices of women who have served as surrogates should be heard. Only by marshaling empirical evidence can it be determined whether the current arrangements are so harmful to the surrogates that total prohibition or a ban on permitting foreign couples is ethically justified.