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Our bodies, whose property?

Claiming the body as property has been represente…

An episode of the Experience ANU podcast, hosted by Experience ANU, titled "Our bodies, whose property?" was published on July 31, 2014 and runs 89 minutes.

July 31, 2014 ·89m · Experience ANU

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Claiming the body as property has been represented as the best way to ensure control over our own choices and lives; a crucial way of asserting our rights to bodily integrity; and an important means of protection against the abuse of our bodily materials by today's biotechnology companies. Refusing to see our bodies as property, it is argued, reflects either a religious view of the body as belonging to God, or a misguided sentimentalism that blocks clear thinking about matters such as prostitution, surrogate motherhood, and the sale of spare kidneys. Since we trade in our bodies whenever we work for a wage, there is no reason to view markets in sex or reproduction as a problem. Drawing on feminist arguments about the self as embodied, I argue that it is indeed a problem to think of the body as property, and a problem to view the body as a marketable substance. My minimal claim is that we do not need to assert property in the body in order to express what we mainly care about when we say ‘it’s my body’, which is bodily integrity. My maximal claim is that our ability to think of others as our equals is very much bound up with our bodies. The point at which some people’s bodies become the means to patch up the bodies of others – most dramatically, in the use of one person’s body parts to save or enhance the body of another – is therefore deeply threatening to equality. About the presenter: Currently a visitor to RSSS at ANU, Anne Phillips is Professor of Political and Gender Theory in the LSE Gender Institute and the Graham Wallas Professor of Political Science in the Department of Government and was Director of the LSE Gender Institute until September 2004. She is a leading figure in feminist political theory, and writes on issues of bodies and property, democracy and representation, equality, multiculturalism, and difference. Much of her work can be read as challenging the narrowness of contemporary liberal theory. In 1992, she was co-winner of the American Political Science Association's Victoria Schuck Award for Best Book on Women and Politics published in 1991 (awarded for Engendering Democracy). She was awarded an honorary Doctorate from the University of Aalborg in 1999; was appointed Adjunct Professor in the Political Science Programme of the Research School of Social Sciences, Australian National University, 2002-6; and was elected a Fellow of the British Academy in 2003. In 2008, she received a Special Recognition Award from the Political Studies Association, UK, for her contribution to Political Studies. In 2012, she was awarded the title Graham Wallas Professor of Political Science.

Claiming the body as property has been represented as the best way to ensure control over our own choices and lives; a crucial way of asserting our rights to bodily integrity; and an important means of protection against the abuse of our bodily materials by today's biotechnology companies. Refusing to see our bodies as property, it is argued, reflects either a religious view of the body as belonging to God, or a misguided sentimentalism that blocks clear thinking about matters such as prostitution, surrogate motherhood, and the sale of spare kidneys. Since we trade in our bodies whenever we work for a wage, there is no reason to view markets in sex or reproduction as a problem. Drawing on feminist arguments about the self as embodied, I argue that it is indeed a problem to think of the body as property, and a problem to view the body as a marketable substance. My minimal claim is that we do not need to assert property in the body in order to express what we mainly care about when we say ‘it’s my body’, which is bodily integrity. My maximal claim is that our ability to think of others as our equals is very much bound up with our bodies. The point at which some people’s bodies become the means to patch up the bodies of others – most dramatically, in the use of one person’s body parts to save or enhance the body of another – is therefore deeply threatening to equality. About the presenter: Currently a visitor to RSSS at ANU, Anne Phillips is Professor of Political and Gender Theory in the LSE Gender Institute and the Graham Wallas Professor of Political Science in the Department of Government and was Director of the LSE Gender Institute until September 2004. She is a leading figure in feminist political theory, and writes on issues of bodies and property, democracy and representation, equality, multiculturalism, and difference. Much of her work can be read as challenging the narrowness of contemporary liberal theory. In 1992, she was co-winner of the American Political Science Association's Victoria Schuck Award for Best Book on Women and Politics published in 1991 (awarded for Engendering Democracy). She was awarded an honorary Doctorate from the University of Aalborg in 1999; was appointed Adjunct Professor in the Political Science Programme of the Research School of Social Sciences, Australian National University, 2002-6; and was elected a Fellow of the British Academy in 2003. In 2008, she received a Special Recognition Award from the Political Studies Association, UK, for her contribution to Political Studies. In 2012, she was awarded the title Graham Wallas Professor of Political Science.
Interviews with Anupama Chopra Film Companion Anupama Chopra is a film critic, television anchor and book author. She has been writing about Bollywood since 1993. Her work has appeared in publications such as The New York Times, Hindustan Times, The Los Angeles Times and Vogue (India). Here you can find all of her interviews and conversations with Bollywood and Hollywood's leading actors and filmmakers. In short, everything you need to enhance your cinematic experience.Millions of listeners seek out Bingepods (Ideabrew Studios Network content) every day. Get in touch with us to advertise, join the network or click listen to  enjoy content by some of India's top audio [email protected] | Apple Taittriyaka Upanishad by Unknown Loyal Books The word Upanishad (upa-ni-shad) consists of, "Upa" means "near;" "ni" means "down;" "shad" means "to sit." Thus, Upanishad is to sit down near the teacher to discuss, learn, practice, and experience. There are some 200 or more Upanishads. Some are lost and are only known about because of being referenced in other Upanishads. Most of the Upanishads were kept secret for centuries, only passed on to others orally in the form of Shloka (a category of verse line developed from the Vedic Anustubh meter).Taittiriya is a Sanskrit word that means "from Tittiri". The root of this name has been interpreted in two ways: "from Vedic sage Tittiri" or a collection of verses from mythical students who became Tittiris (birds, partridges) in order to gain knowledge.This Upanishad is divided into three sections called Vallis: Siksha (Pronunciation /Instruction) Valli , Ananda (bliss of Brahman) Valli , and Bhrigu (son of Varuna, the god of all water elements) Valli.The chronology of Taittriyaka Upanish Katha Upanishad by Unknown Loyal Books The word Upanishad (upa-ni-shad) consists of, "Upa" means "near;" "ni" means "down;" "shad" means "to sit." Thus, Upanishad is to sit down near the teacher to discuss, learn, practice, and experience. There are some 200 or more Upanishads. Some are lost and are only known about because of being referenced in other Upanishads.Most of the Upanishads were kept secret for centuries, only passed on to others orally in the form of Shloka (a category of verse line developed from the Vedic Anustubh meter).Katha-Upanishad is one the 11 principal Upanishads. Its chronology is contested as being between fifth century BCE and 1st millennium BCE.Katha (Sanskrit: कठ) literally means "distress". Katha Upanishad uses words that symbolically embed and creatively have multiple meanings. For example, a closely pronounced word Katha (Sanskrit: कथा) literally means "story, legend, conversation, speech, tale". All of these related meanings are relevant to the Katha Upanishad.The text presents Death as the T Brihadaranyaka Upanishad Unknown The word Upanishad (upa-ni-shad) consists of, "Upa" means "near;" "ni" means "down;" "shad" means "to sit." Thus, Upanishad is to sit down near the teacher to discuss, learn, practice, and experience. There are some 200 or more Upanishads. Some are lost and are only known about because of being referenced in other Upanishads. Most of the Upanishads were kept secret for centuries, only passed on to others orally in the form of Shlokas (a category of verse line developed from the Vedic Anustubh meter).The Bṛhadāraṇyaka Upanishad (Sanskrit: बृहदारण्यक उपनिषद्) is one of the oldest, mukhya (primary) Upanishads. It is contained within the Shatapatha Brahmana (Brahmana is a collection of ancient Indian texts with commentaries on the Vedas.), which is itself a part of Shukla Yajur Veda. Brihad means great. Aryanka (Snskrit) आरण्यक means means pertaining to the forest. Aranyaka in the Upanishadic context refers to a treatise to be read or expounded by anchorites in the quiet of the fo
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