An Unspeakable Life

2022 ◽  
Vol 3 (1) ◽  
pp. 57-68
Author(s):  
Tina Lee Forsee ◽  

How much say should each partner get in deciding to keep, or abort, a pregnancy? Should you believe what your significant other tells you? In this work of philosophical short story fiction, Charles and Muriel are engaged to be married. Muriel surprises Charles by telling him she is pregnant. They had previously discussed, and agreed, they didn’t want to ever have children. Muriel, however, forgets to take her birth control pills and skips a few days. Charles thinks she did it on purpose. Regardless, Muriel now wants to be a mother and is determined to keep the baby. Charles leaves in a huff, but comes back a day later. They keep the baby and get married.

1989 ◽  
Vol 30 (4) ◽  
pp. 462-464 ◽  
Author(s):  
Daniel J. Rapport ◽  
Joseph R. Calabrese

2015 ◽  
Vol 125 ◽  
pp. 74S
Author(s):  
Chelsea Amanda Wiltjer ◽  
Patrick Duff ◽  
Karen Williams ◽  
Jonathan J. Shuster

1966 ◽  
Vol 122 (12) ◽  
pp. 1449-1449 ◽  
Author(s):  
W. O. VENNARD

PEDIATRICS ◽  
1980 ◽  
Vol 66 (4) ◽  
pp. 643-643
Author(s):  
S. Jean Emans

I was pleased to see the well-written article by D. E. Greydanus and E. R. McAnarney on "Contraception in the Adolescent" (Pediatrics 65:1, 1980) initiating the decade of the 80s. In their statement about oligomenorrhea, I believe it would be more helpful to emphasize the need to evaluate the underlying cause of the oligomenorrhea. In our recent review of oligomenorrhea in adolescent girls (S. J. Emans, E. A. Grace, and D. P. Goldstein, unpublished data), 14/42 had hirsutism and polycystic ovaries; in these cases, suppression with birth control pills is often the treatment of choice.


2020 ◽  
pp. 81-102
Author(s):  
Olivier Roy

This chapter assesses the issuance of the encyclical Humanæ vitæ in July of 1968, which imposed on Catholics a stringent code of sexual morality in line with Pius XI's 1930 encyclical Casti connubii, or ‘chastity in marriage’. In particular, Humanæ vitæ rejected all forms of artificial contraception. Many Christians were expecting the Church to adapt to the tide of sexual liberation, but instead, just when birth control pills appeared on the European market, hence proposing an alternative to abortion, the pope issued an encyclical taking a stance against the changing mores. Sexual morality came to be the newest battlefront between religion and Europe's dominant culture, and became central to the way of life promoted by the Church. What once bridged the gap between believers and nonbelievers, namely a shared base of secularized Christian values, had faded or disappeared. This raises some serious questions: If the Church no longer recognizes the dominant culture in Europe today as Christian, who would take the liberty of claiming that Europe's identity is Christian? And how could this Christian identity be reclaimed without a battle for Europe's morals, which would be directed less against Islam than against European society itself? Not only does this change the position of the Catholic Church but it also alters the very meaning of what it is to be a believer in Europe.


2019 ◽  
Vol 44 (6) ◽  
pp. 1116-1138
Author(s):  
Alina Geampana

Focusing on the controversial birth control pills Yaz and Yasmin, this article explores how debates about the safety of these drugs have materialized in risk evaluations and the management of technological risk. Drawing on in-depth interviews with stakeholders and content analysis of legal, medical, and regulatory documents, I highlight how professional contraceptive risk assessment is characterized by systemic uncertainty and doubt, resulting in increased responsibility for users themselves to manage the drugs’ potentially increased risks of venous thromboembolism. The analysis centers on three key areas in the assessment process that denote disagreement: risk measurement in postmarket surveillance data, the distinctiveness of the drugs’ benefits when compared to other contraceptive technologies, and the weighing of the risks and benefits against each other. While professionals negotiate uncertainty both in epidemiological research and in clinical practice, users are constructed as agents who should manage risk individually. Such processes are underlined by a diffusion of responsibility in the systemic management of contraceptive risk. This article suggests, more broadly, that medical technologies can be conceptualized as artifacts that are instrumental in the dispersion of risks.


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