Whose Body Is This Anyway

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.

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.

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.

The ultimate source book on God spirituality and how to teach both.

This third and concluding volume of Just Property brings critical accounts of property right up to the present. The book is made up of five pairs of chapters located in five major ideological traditions of modernity: liberalism, libertarianism, social democracy, conservatism, and feminism. As before, the focus is on particular thinkers and their daring, puzzling and sometimes outrageous views. The concluding chapter returns to the project's opening questions about property and inequality and about property under the imperative of growth to limits. If we are to confront the enormous challenges that loom in front of us, we have, above all else, to think again, and quite radically, about the place of property in our collective lives.

JoAnn E. Hafer's book is a story of courage and determination in facing long odds. Addressing many questions dealing with cancer, it is directed to patients, their family and friends. Mostly, it's the story of hope when all seems lost.

Scholars from various disciplines address the ethical perspective of changing food habits in general, and the promotion of healthy eating in particular.