It’s a backdoor way of legally defining when life begins.

Legislatures and courts around the nation should make it clear that women who miscarry or accidentally harm their fetuses should be treated as grieving parents, not criminals.

But they illuminate a deep shift in American society, away from a centuries-long tradition in Western law and toward the embrace of a relatively new concept: that a fetus in the womb has the same rights as a fully formed person.

By removing the women's ability to make the decision and giving it to a committee would be a clear violation of their liberty and security of person. Wilson scathingly noted the state is effectively taking control of a woman's capacity to reproduce.

Imagine the outraged reaction if the United States rebutted China’s critiques by saying, “And you are killing Uyghurs.”

Aspects of queer culture are often seen as degenerate or depraved until they are appropriated by non-queer people and become fashionable or desirable

We’re evolving to serve the very machines that were meant to serve us.

As Mazzucato points out, the policy may simply be squashed by the immune response of the prevailing paradigm.

“Plato recognized that stories form character, culture, and behavior…It is not enough to critique speculation and short-term value extraction, and to argue for a more progressive tax system that targets wealth. We must ground those critiques in a different conversation about value creation, otherwise programmes for reform will continue to have little effect and will be easily lobbied against by the so-called ‘wealth creators’...Words matter: we need a new vocabulary for policymaking.”

Laszlo’s temperament might illuminate another question for the 21st century: how might we socialize the most intimate dimensions of ourselves without eroding them?

The problem with getting exactly what you want is that it keeps you right where you are. Reflexive consumption fuels stagnation, not growth.

Since the Young Hegelians consider conceptions, thoughts, ideas, in fact all the products of consciousness, to which they attribute an independent existence, as the real chains of men (just as the Old Hegelians declared them the true bonds of human society) it is evident that the Young Hegelians have to fight only against these illusions of consciousness. Since, according to their fantasy, the relationships of men, all their doings, their chains and their limitations are products of their consciousness, the Young Hegelians logically put to men the moral postulate of exchanging their present consciousness for human, critical or egoistic consciousness, and thus of removing their limitations. This demand to change consciousness amounts to a demand to interpret reality in another way, i.e. to recognise it by means of another interpretation. The Young-Hegelian ideologists, in spite of their allegedly “world-shattering" statements, are the staunchest conservatives. The most recent of them have found the correct expression for their activity when they declare they are only fighting against “phrases.” They forget, however, that to these phrases they themselves are only opposing other phrases, and that they are in no way combating the real existing world when they are merely combating the phrases of this world. The only results which this philosophic criticism could achieve were a few (and at that thoroughly one-sided) elucidations of Christianity from the point of view of religious history; all the rest of their assertions are only further embellishments of their claim to have furnished, in these unimportant elucidations, discoveries of universal importance.

Equality of liberty; not to treat others as I should not wish them to treat me;

There are also striking differences in developmental history. Many autogynephilic trans people report a period in their lives, usually during puberty, when they put on women’s undergarments (often “borrowed” from their mothers or sisters) and masturbated to orgasm. In contrast, self-reports of masturbating to orgasm in men’s underwear are missing in the histories of autohomoerotic females.

Do you think that natal females ever experience autoandrophilia [sexual arousal at the thought or image of oneself as male]?

There is also the telling phenomenon of autogynephiles who are involuntarily aroused by cross-dressing or cross-gender ideation, and who complain about difficulties changing into women’s attire without triggering erection or ejaculation. It seems likely that few natal women would give the analogous reports that they wish that they could put on their clothes without triggering vaginal lubrication or orgasm.

My own arguments against the claim that autogynephilia frequently occurs in natal females were more general and not directed at Moser’s survey. I wrote, for example, that the notion that typical natal females are erotically aroused by—and sometimes even masturbate to—the thought or image of themselves as women might seem feasible if one considers only conventional, generic fantasies of being a beautiful, alluring woman in the act of attracting a handsome, desirable man (or woman). It seems a lot less feasible when one considers the various other ways in which some autogynephilic men symbolize themselves as women in their masturbation fantasies. Examples I have collected include: sexual fantasies of menstruation and masturbatory rituals that simulate menstruation; giving oneself an enema, while imagining the anus is a vagina and the enema is a vaginal douche; helping the maid clean the house; sitting in a girls’ class at school; knitting in the company of other women; and riding a girls’ bicycle. These examples argue that autogynephilic sexual fantasies have a fetishistic flavor that makes them qualitatively different from any superficially similar ideation in natal females.

the disappearance of the source of a problem may make it even more harmful whenever you are exposed to it.

A Lebanesefellow said,criticizingmy hyperlocalism: "butthere is a lot ofcorruption withinmunicipalities".Answer:"Corruptionshows veryeasily withinmunicipalities"