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  1. Female Genital Mutilation/cutting in the UK: Challenging the Inconsistencies.Moira Dustin - 2010 - European Journal of Women's Studies 17 (1):7-23.
    Debates about female genital mutilation/cutting have polarized opinion between those who see it as an abuse of women’s health and human rights, to be ‘eradicated’, and those who may or may not oppose the practice, but see a double standard on the part of western campaigners who fail to challenge other unnecessary surgical interventions — such as male circumcision or cosmetic surgery — in their own communities and cultures. This article interrogates these debates about FGM/c in the context of measures (...)
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  • Female genital mutilation and male circumcision: toward an autonomy-based ethical framework.Brian Earp - forthcoming - Medicolegal and Bioethics:89.
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  • Safer self-injury or assisted self-harm?Kerry Gutridge - 2010 - Theoretical Medicine and Bioethics 31 (1):79-92.
    Psychiatric patients may try (or express a desire) to injure themselves in hospital in order to cope with overwhelming emotional pain. Some health care practitioners and patients propose allowing a controlled amount of self-injury to occur in inpatient facilities, so as to prevent escalation of distress. Is this approach an example of professional assistance with harm? Or, is the approach more likely to minimise harm, by ensuring safer self-injury? In this article, I argue that health care practitioners who use harm-minimisation (...)
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  • Should we prevent non-therapeutic mutilation and extreme body modification?Thomas Schramme - 2007 - Bioethics 22 (1):8–15.
    ABSTRACT In this paper, I discuss several arguments against non‐therapeutic mutilation. Interventions into bodily integrity, which do not serve a therapeutic purpose and are not regarded as aesthetically acceptable by the majority, e.g. tongue splitting, branding and flesh stapling, are now practised, but, however, are still seen as a kind of ‘aberration’ that ought not to be allowed. I reject several arguments for a possible ban on these body modifications. I find the common pathologisation of body modifications, Kant's argument of (...)
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  • Weaving relational webs: Theorizing cultural difference and embodied practice.Carolyn Pedwell - 2008 - Feminist Theory 9 (1):87-107.
    Through illustrating the similarities between embodied practices rooted in different cultural contexts (such as `African' female genital cutting and `Western' cosmetic surgery), feminist theorists seek to reveal the instability of essentialist binaries which distinguish various groups as culturally, ethnically and morally `different'. They also aim to query how the term `culture' is employed differentially on the basis of embodied axes such as race and nation. However, in emphasizing overarching commonalities between practices, feminist cross-cultural comparisons risk collapsing into economies of sameness (...)
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  • Why I wrote…Choosing Tomorrow's Children: The Ethics of Selective Reproduction.Stephen Wilkinson - 2010 - Clinical Ethics 5 (1):46-50.
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  • Liberal Individualism, Relational Autonomy, and the Social Dimension of Respect.Alistair Wardrope - 2015 - International Journal of Feminist Approaches to Bioethics 8 (1):37-66.
    The principle of respect for autonomy in clinical ethics is frequently linked to bioethics’ neglect of community-level ethical considerations. I argue that the latter is not an inevitable consequence of the former; rather, that neglect results from a common interpretation of respect for autonomy in solely synchronic and individual terms. A relational understanding of autonomy reveals the way in which respect inescapably involves diachronic and social dimensions. When these are acknowledged, the association between respect for autonomy and liberal individualism is (...)
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  • Should We Prevent Non‐Therapeutic Mutilation and Extreme Body Modification?Thomas Schramme - 2008 - Bioethics 22 (1):8-15.
    In this paper, I discuss several arguments against non‐therapeutic mutilation. Interventions into bodily integrity, which do not serve a therapeutic purpose and are not regarded as aesthetically acceptable by the majority, e.g. tongue splitting, branding and flesh stapling, are now practised, but, however, are still seen as a kind of ‘aberration’ that ought not to be allowed. I reject several arguments for a possible ban on these body modifications. I find the common pathologisation of body modifications, Kant's argument of duties (...)
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  • Theorizing ‘African’ Female Genital Cutting and ‘Western’ Body Modifications: A Critique of the Continuum and Analogue Approaches.Carolyn Pedwell - 2007 - Feminist Review 86 (1):45-66.
    Making links between different embodied cultural practices has become increasingly common within the feminist literature on multiculturalism and cultural difference as a means to counter racism and cultural essentialism. The cross-cultural comparison most commonly made in this context is that between ‘African’ practices of female genital cutting (FGC) and ‘western’ body modifications. In this article, I analyse some of the ways in which FGC and other body-altering procedures (such as cosmetic surgery, intersex operations and 19th century American clitoridectomies) are compared (...)
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  • Female genital mutilation: the ethical impact of the new Italian law.E. Turillazzi & V. Fineschi - 2007 - Journal of Medical Ethics 33 (2):98-101.
    Despite global and local attempts to end female genital mutilation , the practice persists in some parts of the world and has spread to non-traditional countries through immigration. FGM is of varying degrees of invasiveness, but all forms raise health-related concerns that can be of considerable physical or psychological severity. FGM is becoming increasingly prohibited by law, both in countries where it is traditionally practised and in countries of immigration. Medical practice prohibits FGM. The Italian parliament passed a law prohibiting (...)
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