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Women's abortion rights
Reproductive rights, origin and its struggles
Women's abortion rights
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The Surrogate Mother - Womb For Rent
In 2000 the United Nations Populations Fund (UNFPA) defined reproductive rights as "the basic rights of couples and individuals to decide freely and responsibly the number, spacing and timing of their children; to have the information and means to do so; and to have the right to make decisions concerning reproduction, free of discrimination, coercion or violence."[1] Traditionally society defines reproductive rights in the context of one's being able to make decisions about his or her own reproduction; other individuals, unrelated to that person, were not considered as being involved in the decision. With the onset of in vitro fertilization (IVF) in 1978, reproductive processes have become more complicated. For example, in gestational surrogacy a surrogate mother, not genetically related to the embryo, is brought into the process of reproduction. This technique allows infertile couples to carry a child or children in the womb of a carrier, rather than in the womb of the biological mother.[2] As a result of this ethically controversial technology, society must modify its reproductive rights. In vitro fertilization (IVF) alone will not solve people's reproductive problems and protect everybody's rights. Society, therefore, must distinguish whose rights-the rights of biological parents or those of the surrogate mothers-should be protected.
Gestational surrogacy, especially when it involves commercial surrogates, challenges the status quo in the ethical theory of reproduction, because with this technology the process of producing a child can no longer remain a private matter. Now a public contract exists between two parties, the couple and the surrogate ...
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...potlights surrogate motherhood." June 20, 2000. sponsored by Spotlight Health. back
[7] Stock, G., and Campbell, J.. "Engineering the Human Germline: an Exploration of the Science and Ethics of Altering the Genes We Pass to Our Children, New York; Oxford University Press, 2000. back
[9] Shanley, M.L, Surrogate Mothering and Women's Freedom: A Critique of Contracts for Human Reproduction, (Politics and the Human Body) editors-Elshtain, J.B, and Cloyd J.T1995, Vanderbitt University Press, Tennessee back
[10] "Interactive Population Center UNFPA" November 15, 2001 back
[11] Raymonds, Janice G.. "Reproduction, population, technology and rights." Women in Action Journal. 2:1998 back
[12] Granat, Diane. "She's having our baby." Washingtonian. 32 (1997): 54-7 back
[13] http://www.ucs.mun.ca/~alatus/2803/nrt1ivf&surrogacy.html</a> back
In the first section Skrzynecki suggests that the physical journey is both literally and metaphorically away from Europe and the tragedy of war and represents the undertakers’ changing perspective. The introductory stanza of the first section immediately describes the undertaking of the physical journey which the poet implies is an escape but the voyage is described in an ambivalent tone. The adjective many denotes the fact that there was a whole mass of the immigrants and heat implies that the discomforting and cramped situation of the migrants wasn’t pleasant. Never see again emphasises the fact that these people are migrating and will never return to their homeland. The migrants’ physical description Shirtless, in shorts and barefooted stresses the lack of their belongings as they’ve left everything behind and their milk-white skin implies that their skin colour isn’t right for their adopted country, Australia and depicts that they won’t be comfortable there. The second stanza’s description of the migrants with the imagery of shackles, sunken eyes, ’secrets and exiles portrays them in disgrace as if they are running away from their homeland. Their sunken eyes also conveys their hardship in suffering and the war’s adversity and the shackles further emphasises their oppression and their confinement. To look for shorelines implies their desire to purge their suffering and inner turmoil as they find some consolation and hope in starting a new life. The last word of the stanza exiles implicates their expulsion from their land in fact they actually chose to leave.
The church has a problem. The eternally relevant message with which she has been entrusted no longer readily finds a willing ear. According to Henderson, the solution lies in first understanding how our world thinks and then, beginning where people are at, bring them to see "the functional relevance for their lives of the actual relevance of our message". In high school speech classes, we were taught to "know your audience." As a careless high schooler, I didn't really care what she meant, but it eventually made sense (once I actually decided to think about it). You wouldn't use sock puppets to explain math to accountants; you wouldn't use in-depth power-point presentations to explain math to first graders. With this in mind, why do many Americans still try to talk about Jesus using the methods used thirty years ago? Why do we use Christian "jargon" to explain Christianity to those outside the faith? Henderson contends that modern American Christians must change their approach to sharing the faith in order to fit modern America. The pattern of Henderson's book is straightforward: he examines a particular aspect/mindset/value of modern Americans; he then gives ideas about how a Christian might share Words of Eternal Life with such an American. Henderson's writing is both straightforward and enjoyable. He gets right to the heart of the American mindset, then illustrates it with descriptions from scenes from popular movies, personal anecdotes, jokes, etc. In all, Henderson does the modern Christian a great service in writing "Culture Shift." Jesus told Christians to tell others about him ("Go, therefore, and baptize all nations...") and Henderson can help us along the way through this book
Many people look back on the events of the Salem witch trials and laugh at the absurdity of the allegations. It seems crazy that society could be fooled into believing in things like witches and deal with the events in such an extreme manner. It is a common belief that witch hunts are things of the past. Many people would agree that they no longer exist today; however Arthur Miller, author of the play, "The Crucible", points out that society has not come very far from the days of the Salem witch trials. In his play, he used the Salem witch trials to represent the McCarthy Era because he saw that the nation was facing the same events that Salem went through back in the late 1600's. Arthur Miller wrote "The Crucible" in an attempt to create moral awareness for society. He did so by making a few small changes to the history and creating parallels in the play with racism, human tendencies, and H.U.A.C.
Internationally, issues revolving around the female body and reproduction are extremely controversial. For a woman, her body is a very private matter. At the same time, however, a woman's body and her reproduction rights are the center of attention in many public debates. Several questions regarding women's reproductive rights remain unanswered. How much control do women have over their bodies? What kind of rules can be morally imposed upon women? And who controls the bodies of women? Although the public continues to debate these topics, certain conclusions can been made concerning women and their reproductive rights. An undeniable fact is that government has a large degree of control over female reproductive organs. All around the world, time and time again, several national governments have implemented policies, enacted laws, and denied women control over their reproductive organs. Several governments have crossed the border between intimate and public matters concerning women's reproductive organs, by making laws about contraceptives, abortion, and family planning programs.
Our culture has a stringent belief that creating new life if a beautiful process which should be cherished. Most often, the birth process is without complications and the results are a healthy active child. In retrospect, many individuals feel that there are circumstances that make it morally wrong to bring a child into the world. This is most often the case when reproduction results in the existence of another human being with a considerably reduced chance at a quality life. To delve even further into the topic, there are individuals that feel they have been morally wronged by the conception in itself. Wrongful conception is a topic of debate among many who question the ethical principles involved with the sanctity of human life. This paper will analyze the ethical dilemmas of human dignity, compassion, non-malfeasance, and social justice, as well the legal issues associated with wrongful conception.
Cry, the Beloved Country is such a controversial novel that people tend to forget the true meaning and message being presented. Paton’s aim in writing the novel was to present and create awareness of the ongoing conflict within South Africa through his unbiased and objective view. The importance of the story lies within the title, which sheds light on South Africa’s slowly crumbling society and land, for it is the citizens and the land itself which are “crying” for their beloved country as it collapses under the pressures of racism, broken tribes and native exploitation.
English, V. (2006). Autonomy versus protection--who benefits from the regulation of IVF? Human Reproduction, 21(12), 3044-9. Retrieved February 7, 2011, from http://humrep.oxfordjournals.org/content/21/12/3044.full.pdf+html/.
The setting begins in a small village in South Africa where Reverend Stephen Kumalo receives a letter asking him to go to Johannesburg to help his ill sister. Kumalo gets together all their savings and takes a train hoping to find not only his sister but also his son who left and never returned. In the city he finds the pastor who sent this letter who welcomes him and helps him find his sister. To his surprise, his sister was not ill but instead she had become a prostitute and was selling liquor. After persuading her to come back to the village with her son, she helps him find their brother, John.
Savulescu, Julian. “Genetic Interventions and the Ethics of Human Beings.” Readings in the Philosophy of Technology. Ed. David Kaplan. 2nd ed. Lanham: Roman & Littlefield, 2009. 417-430.
Commercial surrogacy commodifies children because by paying the surrogate mother to give up her child, they treat the child as an object of exchange or commodity that can be bought and sold. As any business transaction, the parents give money for the exchange of an object, the child. The parents get their desired child and the mother gets the money, but what about what thee child think about this event? The parents and surrogate mother’s action were done with self-interest. It could be argued that they wanted the best for the child. However, the first priority in the intentional procreation of the child was not the welfare of the child but rather to give it up to the parents in exchange of money. Additionally, women’s labor is commodified because the surrogate mother treats her parental rights as it was a property right not as a trust. In other words, the decisions taken concerning the child are not done primarily for the benefit of the child. The act of the mother relenting her parental rights is done for a monetary price. She disposes of her parental rights, which are to be managed for the welfare of the owner, as if they were property right, which are to be handled for personal
Over the course of the last century, abortion in the Western hemisphere has become a largely controversial topic that affects every human being. In the United States, at current rates, one in three women will have had an abortion by the time they reach the age of 45. The questions surrounding the laws are of moral, social, and medical dilemmas that rely upon the most fundamental principles of ethics and philosophy. At the center of the argument is the not so clear cut lines dictating what life is, or is not, and where a fetus finds itself amongst its meaning. In an effort to answer the question, lawmakers are establishing public policies dictating what a woman may or may not do with regard to her reproductive rights.
Narnia, directed by Andrew Adamson explores the Christian theme of sacrifice as well the motifs of loyalty, family love and the triumph of good over evil. Aslan, Peter and Edmund act a part in developing these themes. Adamson used filmic language to construct the characters and themes in the film, The Chronicles of Narnia: The Lion, The Witch and The Wardrobe.
Throughout his novel, Cry, The Beloved Country, Paton writes about how social inequality affects a country. Social inequality causes people pain and prevents them from advancing in the ranks of society. Paton uses tone to establish the negative result of segregation and explain how to overcome it. Paton stresses that fact that people must eliminate segregation, unite as a people, and communicate with each other. From his book, people can understand how to overcome segregation and grow from
Surrogacy is becoming extremely popular as a way for people to build their families and women to have a source of income. Many people have various reasons for their opposition to it whether it be by comparing it to prostitution or disagreeing with how military wives take advantage of the Tricare insurance. Lorraine Ali states in her article “The Curious Lives of Surrogates” that one of the more popular reasons to oppose surrogacy is that it contradicts, “what we’ve always thought of as an unbreakable bond between mother and child.” However, a woman’s inability to conceive her own children does not determine the absence of a mother to child bond.
After God spoke to Moses and ordered him to lead the Jews out of Egypt, Moses escorted God’s followers out of the city and brought them to Israel. Saving the Jews from the despair they once endured, Moses gave them serenity. The narrator demonstrates the similarities between Moses and Msimangu when Kumalo is suffering from depression and Msimangu states, “It is time to turn. This is madness, that is bad enough. But it is also sin, which is worse. I speak to you as a priest” (121). Although Msimangu is using tough love, he helps to ease Kumalo’s suffering and he works to alleviate his fears. Msimangu stands by Kumalo’s side during this extensive journey, guiding him in a constructive direction and never letting him lose his faith. Selflessly, Msimangu sacrifices his time to support Kumalo and places Kumalo before himself. When Kumalo says goodbye to his dear friend, the narrator explains the situation, “They were silent till the man passed, and then Kumalo said, in all my days I have known no one as your are. And Msimangu said sharply, I am a weak and sinful man, but God put His hands on me, that is all” (249). Msimangu explains that God saved him and now, God is saving Kumalo. Giving Kumalo all of his savings as he decides to live a more secluded and anti-materialistic lifestyle,