In the prevailing liberal ethos, if there is one thing that is beyond the reach of others, it is our body in particular, and our person in general: our legal and political tradition is such that we have the right to deny others access to our person and body, even though doing so would harm those who need personal services from us, or body parts. However, we lack the right to use ourselves as we wish in order to raise income, even though we do not necessarily harm others by doingso---even though we might in fact benefit them by doing so.Cécile Fabre's aim in this book is to show that, according to the principles of distributive justice which inform most liberal democracies, both in practice and in theory, it should be exactly the other way around: that is, if it is true that we lack the right to withhold access to material resources from those who need them, we also lack the right to withhold access to our body from those who need it; but we do, under some circumstances, have the right to decide how to use it in orderto raise income. More specifically, she argues in favour of the confiscation of body parts and personal services, as well as of the commercialization of organs, sex, and reproductive capacities.

There is a widespread interest in wellbeing, the healthy body and public health. However, there are also many simplistic and uncritical interpretations of what wellbeing or a healthy body should ‘look like’. By focusing upon wellbeing through examples taken from fitness-related activities, which are often considered unproblematic routes to achieving wellbeing and greater public health, this book explores contemporary understandings of the body and the conflicting ways in which it is considered, in different contexts, times and spaces, either as the possession of the individual or that of society (or both). Whose Body Is It Anyway? adopts an embodied approach, employing sociological theory along with examples drawn from empirical research collected through participation (by the author) in an intense period of physical training. The intention is to explore the embodied experiences of ‘doing’ an intensive period of physical activity and, subsequently, attempt to understand, in more depth, the range of personal, social, psychological and physical factors that undoubtedly contribute to engaging in such an activity. The emerging story reveals much about the physical and emotional experience of a body being put through intensive exercise, not only in terms of contrasting forms of pleasure and pain, but also various socio-cultural ‘issues’ relating to relationships of power, trust and the role of ‘expert’ health advisor. Written in a clear and engaging style, the book provides an accessible introduction of more complex theoretical explanations which will appeal to academics and practitioners involved in broad aspects of sport, physical activity, health and wellbeing.

In the prevailing liberal ethos, if there is one thing that is beyond the reach of others, it is our body in particular, and our person in general: our legal and political tradition is such that we have the right to deny others access to our person and body, even though doing so would harm those who need personal services from us, or body parts. However, we lack the right to use ourselves as we wish in order to raise income, even though we do not necessarily harm others by doing so—-even though we might in fact benefit them by doing so. Cécile Fabre's aim in this book is to show that, according to the principles of distributive justice which inform most liberal democracies, both in practice and in theory, it should be exactly the other way around: that is, if it is true that we lack the right to withhold access to material resources from those who need them, we also lack the right to withhold access to our body from those who need it; but we do, under some circumstances, have the right to decide how to use it in order to raise income. More specifically, she argues in favour of the confiscation of body parts and personal services, as well as of the commercialization of organs, sex, and reproductive capacities.

A brilliant and courageous doctor reveals, in gripping accounts of true cases, the power and limits of modern medicine. Sometimes in medicine the only way to know what is truly going on in a patient is to operate, to look inside with one's own eyes. This book is exploratory surgery on medicine itself, laying bare a science not in its idealized form but as it actually is -- complicated, perplexing, and profoundly human. Atul Gawande offers an unflinching view from the scalpel's edge, where science is ambiguous, information is limited, the stakes are high, yet decisions must be made. In dramatic and revealing stories of patients and doctors, he explores how deadly mistakes occur and why good surgeons go bad. He also shows us what happens when medicine comes up against the inexplicable: an architect with incapacitating back pain for which there is no physical cause; a young woman with nausea that won't go away; a television newscaster whose blushing is so severe that she cannot do her job. Gawande offers a richly detailed portrait of the people and the science, even as he tackles the paradoxes and imperfections inherent in caring for human lives. At once tough-minded and humane, Complications is a new kind of medical writing, nuanced and lucid, unafraid to confront the conflicts and uncertainties that lie at the heart of modern medicine, yet always alive to the possibilities of wisdom in this extraordinary endeavor. Complications is a 2002 National Book Award Finalist for Nonfiction.

Whose Body is it Anyway? explores contemporary understandings of the body and the conflicting ways in which it is considered in different contexts, either as the possession of the individual or that of society (or both). The volume adopts an embodied approach, employing sociological theory along with examples drawn from empirical research.

"Exploring what patients do want gives direction to the author's inquiry into what they should want. What patients want, he believes, is properly more complex and ambiguous than being "empowered." In this book he charts that ambiguity to take the autonomy principle past current pieties into the uncertain realities of the sick room and the hospital ward." "The Practice of Autonomy is a sympathetic but trenchant study of the animating principle of modern bioethics. It speaks with freshness, insight, and even passion to bioethicists and moral philosophers (about their theories), to lawyers (about their methods), to medical sociologists (about their subject), to policy-makers (about their ambitions), to doctors (about their work), and to patients (about their lives)."--BOOK JACKET.

Fifteen-year-old Eva cannot move, cannot speak and cannot scream. In her world, each body is born with two souls. She has the misfortune of being the recessive, the one fated to fade away. But Eva never did. Ages:12+ I should not exist. But I do. Eva and Addie started out the same way as everyone else-two souls woven together in one body, taking turns controlling their movements as they learned how to walk, how to sing, how to dance. But as they grew, so did the worried whispers. Why aren't they settling? Why isn't one of them fading? the doctors ran tests, the neighbors shied away, and their parents begged for more time. Finally Addie was pronounced healthy and Eva was declared gone. Except, she wasn't .... For the past three years, Eva has clung to the remnants of her life. Only Addie knows she's still there, trapped inside their body. then one day, they discover there may be a way for Eva to move again. the risks are unimaginable-hybrids are considered a threat to society, so if they are caught, Addie and Eva will be locked away with the others. And yet, for a chance to smile, to twirl, to speak, Eva will do anything. Praise for WHAt'S LEFt OF ME: "A shockingly unique story that redefines what it means to be human." Lauren DeStefano, New York times bestselling author of WItHER Ages:12+

Suite à un accident d'auto, un jeune sculpteur de talent, Ken Harrisson, se retrouve à l'hôpital, paralysé des épaules aux pieds. Le chirurgien qui l'a opéré lui annonce que son état est incurable et que, pour survivre, il lui faut rester à l'hôpital, et subir des traitements continuels. Ken exige que l'on cesse ces traitements, rabrouant avec ironie ceux qui cherchent à le réconforter. Par l'entremise d'un avocat, il obtient que se tienne une commission judiciaire qui aura à se prononcer sur son cas.