Dead Fetus Quotes

The Great Mother aborts children, and is the dead fetus; breeds pestilence, and is the plague; she makes of the skull something gruesomely compelling, and is all skulls herself. To unveil her is to risk madness, to gaze over the abyss, to lose the way, to remember the repressed trauma. She is the molestor of children, the golem, the bogey-man, the monster in the swamp, the rotting cadaverous zombie who threatens the living. She is progenitor of the devil, the “strange son of chaos.” She is the serpent, and Eve, the temptress; she is the femme fatale, the insect in the ointment, the hidden cancer, the chronic sickness, the plague of locusts, the cause of drought, the poisoned water. She uses erotic pleasure as bait to keep the world alive and breeding; she is a gothic monster, who feeds on the blood of the living.

It is said that life begins when the fetus can exist apart from its mother. By this definition, many people in Hollywood are legally dead.

There is a concept called body autonomy. It’s generally considered a human right. Bodily autonomy means a person has control over who or what uses their body, for what, and for how long. It’s why you can’t be forced to donate blood, tissue, or organs. Even if you are dead. Even if you’d save or improve 20 lives. It’s why someone can’t touch you, have sex with you, or use your body in any way without your continuous consent. A fetus is using someone’s body parts. Therefore under bodily autonomy, it is there by permission, not by right. It needs a persons continuous consent. If they deny and withdraw their consent, the pregnant person has the right to remove them from that moment. A fetus is equal in this regard because if I need someone else’s body parts to live, they can also legally deny me their use. By saying a fetus has a right to someone’s body parts until it’s born, despite the pregnant person’s wishes, you are doing two things: 1. Granting a fetus more rights to other people’s bodies than any born person. 2. Awarding a pregnant person less rights to their body than a corpse.

...close print, compact as a pile of rubbish, crammed with acts as bloody as linens, as the fetuses of dead cats...

Jamie came back to the apartment one night to find her spreading a viscous fluid onto a canvas. It was threaded wtih blood. "Good God," he said. "What the hell is that?" Pia didn't bother to look up but continued to knead the clear slime across the canvas. "It's my new piece." "But what is it?" He kept pointing. He'd never seen something so disgusting in his life. And her hands were completely in it. "It's Jodie's placenta. She gave it to me. I'm going to tack it up and let it dry on this canvas. Then I'm gonna glue-gun pictures of dead fetuses onto Lucite and make them the centerpeice." "Uh huh." She raised her sticky hands to him. "It's about women, you know? The way that the world opresses them, all right? And it's about babies, and . . . I don't know . . . I just got the placenta today." "Wow, that's wow . . . that's . . ." No words for this. He scratched his chin as she spread her hands in a concentric motion across the canvas. "So, do you really think anyone's gonna want to put that up on their wall when it's done?" he asked. She scowled, displeased.

Japanese soldiers split open the stomachs of pregnant women and bayoneted the fetuses; they tied up local farmers and used them for target practice; they tortured thousands of innocent people in ways that rival the Gestapo at its worst; and they were pursuing deadly medical experiments long before Dr. Mengele and Auschwitz.

If he surrendered the advantage of the gun he would find himself floating in the gutters of an inhuman world, a part of the daily flotsam and jetsam of a hundred thousand abortions whooshing down the wormhole drain, drowning in a sea of pus-streaked semen and warm piss and menstrual juice and dead fetuses and radiator fluid and bloody diarrhea, seeking refuge inside the cathedral ruins of an embryonic sac, curling up to say his prayers then whispering goodnight, God speed, good riddance, gadzooks, the sac shrinking, disappearing into the frigid, humpbacked void of sodomized angels, wingless now, lecherous gargoyles sporting skeletal appendages without feathers, it would be a birth in reverse, the collapse of the universal soul. He wasn't sure how to save himself.

Among the most beautiful things I’ve ever heard anyone say came from my student Bethany, talking about her pedagogical aspirations or ethos, how she wanted to be as a teacher, and what she wanted her classrooms to be: “What if we joined our wildernesses together?” Sit with that for a minute. That the body, the life, might carry a wilderness, an unexplored territory, and that yours and mine might somewhere, somehow, meet. Might, even, join. And what if the wilderness—perhaps the densest wild in there—thickets, bogs, swamps, uncrossable ravines and rivers (have I made the metaphor clear?)—is our sorrow? Or, to use Zadie Smith’s term, the “intolerable.” It astonishes me sometimes—no, often—how every person I get to know—everyone, regardless of every- thing, by which I mean everything—lives with some profound personal sorrow. Brother addicted. Mother murdered. Dad died in surgery. Rejected by their family. Cancer came back. Evicted. Fetus not okay. Everyone, regardless, always, of everything. Not to mention the existential sorrow we all might be afflicted with, which is that we, and what we love, will soon be annihilated. Which sounds more dramatic than it might. Let me just say dead. Is this, sorrow, of which our impending being no more might be the foundation, the great wilderness? Is sorrow the true wild? And if it is—and if we join them—your wild to mine—what’s that? For joining, too, is a kind of annihilation. What if we joined our sorrows, I’m saying. I’m saying: What if that is joy?

And those terrible angels—the angel of annihilation—is a beautiful thing, is the maker, too, of joy, and is partly what Zadie Smith’s talking about when she talks about being in joy. That it’s not a feeling or an accomplishment: it’s an entering and a joining with the terrible (the old German kind), joy is. Among the most beautiful things I’ve ever heard anyone say came from my student Bethany, talking about her pedagogical aspirations or ethos, how she wanted to be as a teacher, and what she wanted her classrooms to be: “What if we joined our wildernesses together?” Sit with that for a minute. That the body, the life, might carry a wilderness, an unexplored territory, and that yours and mine might somewhere, somehow, meet. Might, even, join. And what if the wilderness—perhaps the densest wild in there—thickets, bogs, swamps, uncrossable ravines and rivers (have I made the metaphor clear?)—is our sorrow? Or, to use Smith’s term, the “intolerable.” It astonishes me sometimes—no, often—how every person I get to know—everyone, regardless of everything, by which I mean everything—lives with some profound personal sorrow. Brother addicted. Mother murdered. Dad died in surgery. Rejected by their family. Cancer came back. Evicted. Fetus not okay. Everyone, regardless, always, of everything. Not to mention the existential sorrow we all might be afflicted with, which is that we, and what we love, will soon be annihilated. Which sounds more dramatic than it might. Let me just say dead. Is this, sorrow, of which our impending being no more might be the foundation, the great wilderness? Is sorrow the true wild? And if it is—and if we join them—your wild to mine—what’s that? For joining, too, is a kind of annihilation. What if we joined our sorrows, I’m saying. I’m saying: What if that is joy?

But there was more than dullness in the confessional; it was not that by itself that had sickened him or propelled him toward that always widening club, Associated Catholic Priests of the Bottle and Knights of the Cutty Sark. It was the steady, dead, onrushing engine of the church, bearing down all petty sins on its endless shuttle to heaven. It was the ritualistic acknowledgment of evil by a church now more concerned with social evils; atonement told in beads for elderly ladies whose parents had spoken European tongues. It was the actual presence of evil in the confessional, as real as the smell of old velvet. But it was a mindless, moronic evil from which there was no mercy or reprieve. The fist crashing into the baby’s face, the tire cut open with a jackknife, the barroom brawl, the insertion of razor blades into Halloween apples, the constant, vapid qualifiers which the human mind, in all its labyrinthine twists and turns, is able to spew forth. Gentlemen, better prisons will cure this. Better cops. Better social services agencies. Better birth control. Better sterilization techniques. Better abortions. Gentlemen, if we rip this fetus from the womb in a bloody tangle of unformed arms and legs, it will never grow up to beat an old lady to death with a hammer. Ladies, if we strap this man into a specially wired chair and fry him like a pork chop in a microwave oven, he will never have an opportunity to torture any more boys to death. Countrymen, if this eugenics bill is passed, I can guarantee you that never again— Shit

But there was more than dullness in the confessional; it was not that by itself that had sickened him or propelled him toward that always widening club, Associated Catholic Priests of the Bottle and Knights of the Cutty Sark. It was the steady, dead, onrushing engine of the church, bearing down all petty sins on its endless shuttle to heaven. It was the ritualistic acknowledgment of evil by a church now more concerned with social evils; atonement told in beads for elderly ladies whose parents had spoken European tongues. It was the actual presence of evil in the confessional, as real as the smell of old velvet. But it was a mindless, moronic evil from which there was no mercy or reprieve. The fist crashing into the baby’s face, the tire cut open with a jackknife, the barroom brawl, the insertion of razor blades into Halloween apples, the constant, vapid qualifiers which the human mind, in all its labyrinthine twists and turns, is able to spew forth. Gentlemen, better prisons will cure this. Better cops. Better social services agencies. Better birth control. Better sterilization techniques. Better abortions. Gentlemen, if we rip this fetus from the womb in a bloody tangle of unformed arms and legs, it will never grow up to beat an old lady to death with a hammer. Ladies, if we strap this man into a specially wired chair and fry him like a pork chop in a microwave oven, he will never have an opportunity to torture any more boys to death. Countrymen, if this eugenics bill is passed, I can guarantee you that never again— Shit

And the ladies dressed in red for my pain and with my pain latched onto my breath, clinging like the fetuses of scorpions in the deepest crook of my neck, the mothers in red who sucked out the last bit of heat that my barely beating heart could give me — I always had to learn on my own the steps you take to drink and eat and breathe, I was never taught to cry and now will never learn to do this, least of all from the great ladies latched onto the lining of my breath with reddish spit and floating veils of blood, my blood, mine alone, which I drew myself and which they drink from now after murdering the king whose body is listing in the river and who moves his eyes and smiles, though he’s dead and when you’re dead, you’re dead, for all the smiling you do, and the great ladies, the tragic ladies in red have murdered the one who is floating down the river and I stay behind like a hostage in their eternal custody. I want to die to the letter of the law of the commonplace, where we are assured that dying is the same as dreaming. The light, the forbidden wine, the vertigo. Who is it you write for? The ruins of an abandoned temple. If only celebration were possible. A mournful vision, splintered, of a garden of broken statues. Numb time, time like a glove upon a drum. The three who compete in me remain on a shifting point and we neither are nor is. My eyes used to find rest in humiliated, forsaken things. Nowadays I see with them; I’ve seen and approved of nothing. Seated at the bottom of a lake. She has lost her shadow, but not the desire to be, to lose. She is alone with her images. Dressed in red, and unseeing. Who has reached this place that no one ever reaches? The lord of those dead who are dressed in red. The man who is masked in a faceless face. The one who came for her takes her without him. Dressed in black, and seeing. The one who didn’t know how to die of love and so couldn’t learn a thing. She is sad because she is not there. There are words with hands; barely written, they search my heart. There are words condemned like the lilac in a tempest. There are words resembling some among the dead, and from these I prefer the ones that evoke the doll of some unhappy girl. Ward 18 when I think of occupational therapy I think of poking out my eyes in a house in ruin then eating them while thinking of all my years of continuous writing, 15 or 20 hours writing without a break, whetted by the demon of analogies, trying to configure my terrible wandering verbal matter, because — oh dear old Sigmund Freud — psychoanalytic science forgot its key somewhere: to open it opens but how to close the wound? for other imponderables lovelier than the smile of the Virgin of the Rocks the shadows strike blows the black shadows of the dead nothing but blows and there were cries nothing but blows

there was one other important trait that would prove to be problematic for the breeding interests of the gods: Nephilim were large, very large. A mature Naphil could reach heights of seven, eight or even nine cubits tall. The Nephilim were giants. The fetus therefore was manifestly huge and tended to stretch a woman’s womb cavity to its limits. For this reason, a Naphil could not be born in a human way. It would have to rip its way out of its mother, killing her in the process. This was all very natural for its kind, since the dead mother would be the newborn’s first meal.

For a brief moment, she looks at the fetus with a soft expression that I think is motherly love, or something, probably imagining all it could have been, and then she lifts it to her mouth and begins to eat.

It astonishes me sometimes—no, often—how every person I get to know—everyone, regardless of everything, by which I mean everything—lives with some profound personal sorrow. Brother addicted. Mother murdered. Dad died in surgery. Rejected by their family. Cancer came back. Evicted. Fetus not okay. Everyone, regardless, always, of everything. Not to mention the existential sorrow we all might be afflicted with, which is that we, and what we love, will soon be annihilated. Which sounds more dramatic than it might. Let me just say dead. Is this, sorrow, of which our impending being no more might be the foundation, the great wilderness? Is sorrow the true wild? And if it is—and if we join them—your wild to mine—what’s that? For joining, too, is a kind of annihilation. What if we joined our sorrows, I’m saying. I’m saying: What if that is joy? (Oct.

How odd to cast the fetus as an assailant against who deadly force is justified. Unlike conventional adversaries , the fetus doesn't do or intend anything toward its mother.

Jasmine had endured enough parochial schooling before middle school to have a residual attachment to the beautiful parts of believing, the certainty of knowing one is loved by something beyond comprehension, but also a niggling fear of those who believed too much in anything they could not touch. Believers were the sort to wave pictures of dead fetuses at her when she went to her gynecologist for a checkup.

But Marlise Muñoz, who suffered a stroke when she was fourteen weeks pregnant, was kept on life support in a Texas hospital for seven weeks against her own previously expressed wish and the wishes of her family even though she was brain dead (that is, legally dead) and the fetus was very likely seriously damaged. Texas law denies pregnant women, even those in the earliest stages, the right to have their end-of-life wishes respected.27 Muñoz’s family had to go to court to force the hospital to turn off the machines.

because there’s something joyless and deadening in the air, as if what this room really holds is the decaying miscarried fetus of the human future. Anyone who lingers here will sicken and die, just as if they were stranded in the pyramid on a dead world where once the photo-reconnaissance Concordes flew.

When adult sex results in a fetus dead body, the pleasure of having sex becomes a crime

gangster fetus