Disabilities Related Quotes

Chair or no chair: a binary relation. But the vicissitudes of moving the body around are infinite. You never know what a person in a chair can do.

That the principle which regulates the existing social relations between the two sexes -- the legal subordination of one sex to the other -- is wrong in itself, and now one of the chief hindrances to human improvement; and that it ought to be replaced by a principle of perfect equality, admitting no power or privilege on the one side, nor disability on the other.

It's hard, too, to acknowledge that I feel this way while also simultaneously existing in a place of enormous privilege. My disability affects all aspects of my life, but it is also relatively mild.

Near the end of Love's Labor, Eva Feder Kittay (1999, 154) writes that a fundamental aspect of a just society is related to the conditions and limits of mothering. In a just society, women with disabilities can mother because there is adequate emotional and material support for them to do so, and given a context of support and approval to reproduce, they can also choose not to bear children. In a just society, mothers of children with disability can mother, and they, their children, and other needed caregivers will be adequately supported." (15)

In an era of weaponized sensitivity, participation in public discourse is growing so perilous, so fraught with the danger of being caught out for using the wrong word or failing to uphold the latest orthodoxy in relation to disability, sexual orientation, economic class, race or ethnicity, that many are apt to bow out. Perhaps intimidating their elders into silence is the intention of the identity-politics cabal — and maybe my generation should retreat to our living rooms and let the young people tear one another apart over who seemed to imply that Asians are good at math.

That the principle which regulates the existing social relations between the two sexes—the legal subordination of one sex to the other—is wrong in itself, and now one of the chief hindrances to human improvement; and that it ought to be replaced by a principle of perfect equality, admitting no power or privilege on the one side, nor disability on the other.

by the year 2020, depression is projected to be the second leading cause of medical disability on earth.

Of the first million men screened by draft boards in 1940, at least 130,000 were rejected for severe disabilities relating to malnutrition.

Apparently, this climb was wearing her out—but she’d been taking irregular walks for years, damn it. Surely she should be a semipro athlete by now? Apparently not. The human body was an inconvenient and unreasonable thing.

People won’t see you as just another woman any more, but as a white woman who hangs with brownies, and you’ll lose a bit of your privilege, you should still check it, though, have you heard the expression, check your privilege, babe? Courtney replied that seeing as Yazz is the daughter of a professor and a very well-known theatre director, she’s hardly underprivileged herself, whereas she, Courtney, comes from a really poor community where it’s normal to be working in a factory at sixteen and have your first child as a single mother at seventeen, and that her father’s farm is effectively owned by the bank Yes but I’m black, Courts, which makes me more oppressed than anyone who isn’t, except Waris who is the most oppressed of all of them (although don’t tell her that) In five categories, black, Muslim, female, poor, hijab bed She’s the only one Yazz can’t tell to check her privilege Courtney replied that Roxane Gay warned against the idea of playing ‘privilege Olympics’ and wrote in Bad Feminist that privilege is relative and contextual, and I agree, Yazz, I mean, where does it all end? Is Obama less privileged than a white hillbilly growing up in a trailer park with a junkie single mother and a jailbird father? Is a severely disabled person more privileged than a Syrian asylum-seeker who’s been tortured? Roxane argues that we have to find a new discourse for discussing inequality Yazz doesn’t know what to say, when did Court read Roxane Gay - who’s amaaaazing? Was this a student outwitting the master moment? #whitegirltrumpsblackgirl

Discrimination is the most polite word for abuse aka denying equal opportunity by anyone in power based on age, ancestry, color, disability (mental and physical), exercising the right to family care and medical leave, gender, gender expression, gender identity, genetic information, marital status, medical condition, military or veteran status, national origin, political affiliation, race, religious creed, sex (includes pregnancy, childbirth, breastfeeding and related medical conditions), and sexual orientation.

He disabled notifications for 112 different apps on his iPhone. “It’s relatively easy to retake control,” he optimistically concludes.

A poem does not exist in and of itself but instead exists only in relation to the human being, Wilhelm wrote to Savigny, just as the sun in effect does not shine when we have our eyes closed.

This was fresh, rich, heavenly, succulent, soft, creamy, kiss-my-ass, cows-gotta-die-for-this, delightfully salty, moo-ass, good old white folks cheese, cheese to die for, cheese to make you happy, cheese to beat the cheese boss, cheese for the big cheese, cheese to end the world, cheese so good it inspired a line every first Saturday of the month: mothers, daughters, fathers, grandparents, disabled in wheelchairs, kids, relatives from out of town, white folks from nearby Brooklyn Heights, and even South American workers from the garbage-processing plant on Concord Avenue, all patiently standing in a line that stretched from the interior of Hot Sausage’s boiler room to Building 17’s outer doorway, up the ramp to the sidewalk, curling around the side of the building and to the plaza near the flagpole.

The written judgment proceeded. “The Industrial Commission finds that…a relation of employer and employee existed between the company and the plaintiff… [Catherine Donohue’s] disability did arise out of and come in the course of her employment

McKusick's belief in this paradigm-the focus on disability rather than abnormalcy-was actualized in the treatment of patients in his clinic. Patients with dwarfism, for instance, were treated by an interdisciplinary team of genetic counselors, neurologists, orthopedic surgeons, nurses, and psychiatrists trained to focus on specific disabilities of persons with short stature. Surgical interventions were reserved to correct specific deformities as they arose. The goal was not to restore "normalcy"-but vitality, joy, and function. McKusic had rediscovered the founding principles of modern genetics in the realm of human pathology. In humans as in wild flies, genetic variations abounded. Here too genetic variants, environments, and gene-environment interactions ultimately collaborated to cause phenotypes-except in this case, the "phenotype" in question was disease. Here too some genes had partial penetrance and widely variable expressivity. One gene could cause many diseases, and one disease could be caused by many genes. And here too "fitness" could not be judged in absolutes. Rather the lack of fitness-illness [italicized, sic] in colloquial terms- was defined by the relative mismatch between an organism and environment.

I am not separate from you, my neighbour. If you are my enemy then I am my own enemy. If you are my friend then I am my own friend. Today, I have stripped off my masks and come to know myself. I am Christian. I am Jew. I am Muslim and Hindu. I am European and African. Asian and South American. I am man. I am woman. I am intersexed. I am homosexual. I am heterosexual and asexual. I am abled. I am disabled. I am all these things because you are, and you are all these things because we are. I exist in relation to each of you, this is what gives my being meaning. Why must I label myself like a bottle of wine? When I am the bottle, the wine, and the drunkenness. Why must I label myself at all? When I am the flesh, the light, and the shadow. When I am the voice, the song, and the echo. Tell me why I must label myself when I am the lover, the beloved, and love. I am not separate from you, my neighbour. And you are not separate from humanity. We are all mirrors, reflecting one another in perpetuity.

Although stigmatizing attitudes are not limited to mental illness, the public seems to disapprove persons with psychiatric disabilities significantly more than persons with related conditions such as physical illness (34-36). Severe mental illness has been likened to drug addiction, prostitution, and criminality (37,38). Unlike physical disabilities, persons with mental illness are perceived by the public to be in control of their disabilities and responsible for causing them (34,36). Furthermore, research respondents are less likely to pity persons with mental illness, instead reacting to psychiatric disability with anger and believing that help is not deserved (35,36,39)." World Psychiatry. 2002 Feb; 1(1): 16–20. PMCID: PMC1489832 Understanding the impact of stigma on people with mental illness PATRICK W CORRIGAN and AMY C WATSON

But deficits and disabilities only exist in relation to an environment where some other way of functioning has been chosen as the yardstick. An autistic person - or one with any form of otherness - only becomes an anomaly when she tries to fit in. Beyond any and all contexts, she is complete in herself.

when it comes to the bread and butter of human misery, try a major depression. It can be life-threatening, it can destroy lives, demolish the families of sufferers. And it is dizzyingly common—the psychologist Martin Seligman has called it the common cold of psychopathology. Best estimates are that from 5 to 20 percent of us will suffer a major, incapacitating depression at some point in our lives, causing us to be hospitalized or medicated or nonfunctional for a significant length of time. Its incidence has been steadily increasing for decades—by the year 2020, depression is projected to be the second leading cause of medical disability on earth.

Autism, dyslexia, language delay, language impairment, learning disability, left-handedness, major depressions, bipolar illness, obsessive-compulsive disorder, sexual orientation, and many other conditions run in families, are more concordant in identical than in fraternal twins, are better predicted by people’s biological relatives than by their adoptive relatives, and are poorly predicted by any measurable feature of the environment.

Not only are your visitors technologically advanced, they have greater social cohesion, or they would not have been able to reach your shores. They are coming into a world where tribal warfare is dominant, where one human being cannot recognize another, where everyone claims different allegiances and authorities. They are coming into a world where people are ruining their environment at a frightening pace. They are coming into a world where people are fearful, superstitious and self-indulgent and where there is great tragedy, suffering and human abuse. How would this world look to you if you were a visitor coming here for the first time? Even with your human viewpoint, you can gain a perspective of how you must look to those who are visiting. Will they be compassionate towards you? Will they attempt to help you? Will they attempt to avoid you? Will they want to have a relationship with you? Can they trust you? Can you be relied upon? Are you consistent enough in order to establish relations? These are all meaningful questions for you to ask in order to gain a Greater Community perspective, even from a human point of view. Seeing yourself from a Greater Community perspective will show you what you must accomplish and what your great disabilities are at this time. This will give you a new understanding of yourself, one that is very fair and honest.

Gerontologists studying the aging process find increasing evidence that most of us will age with a fair degree of success. There’s far less institutionalization and disability than one might have guessed. While the size of social networks shrink with age, the quality of the relationships improves. There are types of cognitive skills that improve in old age (these are related to social intelligence and to making good strategic use of facts, rather than merely remembering them easily). The average elderly individual thinks his or her health is above average, and takes pleasure from that. And most important, the average level of happiness increases in old age; fewer negative emotions occur and, when they do, they don’t persist as long. Connected to this, brain-imaging studies show that negative images have less of an impact, and positive images have more of an impact on brain metabolism in older people, as compared to young.

The autistic form of life does not conform to assumed social normativity and does not easily extend outward into the social, leading to a 'double empathy problem' between people of diverse dispositions, that is, both parties struggle to understand and relate to one another. Such differences in presentation can lead to dyspathic reactions and stigma, often leading to ill-fated attempts at normalisation and a continuing vicious cycle of psycho-emotional disablement.

There is a continuum of genetic influence from one extreme to the other. In other words, as we find genes associated with reading disability, these DNA differences will not be ‘for’ reading disability. They will be related to the entire distribution of reading ability. These DNA differences will make good readers read slightly less well than other good readers without these genetic variants. Conversely, as we find genes associated with reading ability, the same genes will predict reading problems.

Courtney replied that Roxane Gay warned against the idea of playing ‘privilege Olympics’ and wrote in Bad Feminist that privilege is relative and contextual, and I agree, Yazz, I mean, where does it all end? is Obama less privileged than a white hillbilly growing up in a trailer park with a junkie single mother and a jailbird father? is a severely disabled person more privileged than a Syrian asylum-seeker who’s been tortured? Roxane argues that we have to find a new discourse for discussing inequality

In the play of living we engage in three fundamental forms of action. We begin things, we continue to be engaged in things, and we bring things to an end. We are each obligated to be capable of fulfilling these three forms of action relative to every condition in our experience. To suffer disability relative to any of these three forms of action relative to any condition in our experience is to accumulate a tendency relative to that condition. Such is the way we develop our conventional "karmas." By virtue of such accumulations we are obliged to suffer repetitions of circumstances, in this life and from life to life, until we overcome the liability in our active relationship to each condition that binds us. In the manifest process of existence, we and all other functions in the play are under the same lawful obligation to create, sustain, and destroy conditions or patterns that arise. The inhibition or suppression of the ability to create conditions (or to realize that conditions are your creation and responsibility) is reflected as "tamas," or rigidity, inertia, indolence, and laziness. The inhibition or suppression of the ability to sustain (or to realize that the maintenance of conditions is your responsibility) is reflected as "rajas," or unsteadiness of life and attention, and negative and random excitation or emotion. The inhibition or suppression of the ability to destroy or become free of conditions (or to realize that the cessation of conditions is your responsibility) is reflected as artificial "sattwa," sentimentality, romance, sorrow, bondage to subjectivity, and no comprehension of the mystery of death.

John Passmore writes in his book Science and Its Critics, The Spanish Inquisition sought to avoid direct responsibility for the burning of heretics by handing them over to the secular arm; to burn them itself, it piously explained, would be wholly inconsistent with its Christian principles. Few of us would allow the Inquisition thus easily to wipe its hands clean of bloodshed; it knew quite well what would happen. Equally, where the technological application of scientific discoveries is clear and obvious—as when a scientist works on nerve gases—he cannot properly claim that such applications are “none of his business,” merely on the ground that it is the military forces, not scientists, who use the gases to disable or kill. This is even more obvious when the scientist deliberately offers help to governments, in exchange for funds. If a scientist, or a philosopher, accepts funds from some such body as an office of naval research, then he is cheating if he knows his work will be useless to them and must take some responsibility for the outcome if he knows that it will be useful. He is subject, properly subject, to praise or blame in relation to any innovations which flow from his work.

Ապրիլի 15- Միսս Կինիանն ասում է որ ես արագեմ սովորում: ինքը կարդաց իմ նախորդ հաշվետվություններից մի քանիսն ու մի տեսակ տարօրինակ նայեց ինձ: ասաց որ ես լավ մարդ եմ ու դեռ դրանց բոլորին ցույց կտամ: ես հարցրեցի ինչու: ինքն ասաց կարևոր չէ բայց չպետք է ինձ վատ զգամ եթե հասկանամ որ բոլորը այնքան բարի չեն ինչքան ինձ է թվում: հետո ասաց աստված քեզ այդքան քիչ բան է տվել բայց դու ավելի շատ բաների ես հասել քան լիքը ուրիշ մարդիկ ովքեր չեն էլ փորցում իրենց ունեցած ուղեղները օգտագործել: ես ասացի որ իմ բոլոր ընկերները խելացի են բայց լավն են: նրանք ինձ սիրում են ու երբեք չեն նեղացնում: հետո նրա աչքի մեջ ինչոր բան ընկավ ու նավազեց դուրս լվացվելու:

Resistance is dreaming about the end of law enforcement, courts and prisons as we know them. Hope flows from knowing that we are not bound by the rigid and relative confines of legislatures, courtrooms, or oval offices—that outer limits exist only if we accept them as real. Love is our relentless pursuit of real-life dreams. Freedom first takes root in our visions for a radically just space-time continuum; and triumph is earned when others slip into our envisioned realm of justice and stay awhile—at least until time, space, or both catch up. Liberation is conceived by our imagination, carried in our hearts, and birthed through our revolutionary madness.

What is it about the ancients,’ Pinker asks at one point, ‘that they couldn’t leave us an interesting corpse without resorting to foul play?’ There is an obvious response to this: doesn’t it rather depend on which corpse you consider interesting in the first place? Yes, a little over 5,000 years ago someone walking through the Alps left the world of the living with an arrow in his side; but there’s no particular reason to treat Ötzi as a poster child for humanity in its original condition, other than, perhaps, Ötzi suiting Pinker’s argument. But if all we’re doing is cherry-picking, we could just as easily have chosen the much earlier burial known to archaeologists as Romito 2 (after the Calabrian rock-shelter where it was found). Let’s take a moment to consider what it would mean if we did this. Romito 2 is the 10,000-year-old burial of a male with a rare genetic disorder (acromesomelic dysplasia): a severe type of dwarfism, which in life would have rendered him both anomalous in his community and unable to participate in the kind of high-altitude hunting that was necessary for their survival. Studies of his pathology show that, despite generally poor levels of health and nutrition, that same community of hunter-gatherers still took pains to support this individual through infancy and into early adulthood, granting him the same share of meat as everyone else, and ultimately according him a careful, sheltered burial.15 Neither is Romito 2 an isolated case. When archaeologists undertake balanced appraisals of hunter-gatherer burials from the Palaeolithic, they find high frequencies of health-related disabilities – but also surprisingly high levels of care until the time of death (and beyond, since some of these funerals were remarkably lavish).16 If we did want to reach a general conclusion about what form human societies originally took, based on statistical frequencies of health indicators from ancient burials, we would have to reach the exact opposite conclusion to Hobbes (and Pinker): in origin, it might be claimed, our species is a nurturing and care-giving species, and there was simply no need for life to be nasty, brutish or short. We’re not suggesting we actually do this. As we’ll see, there is reason to believe that during the Palaeolithic, only rather unusual individuals were buried at all. We just want to point out how easy it would be to play the same game in the other direction – easy, but frankly not too enlightening.

The big question in cosmology in the early 1960s was did the universe have a beginning? Many scientists were instinctively opposed to the idea, because they felt that a point of creation would be a place where science broke down. One would have to appeal to religion and the hand of God to determine how the universe would start off. This was clearly a fundamental question, and it was just what I needed to complete my PhD thesis. Roger Penrose had shown that once a dying star had contracted to a certain radius, there would inevitably be a singularity, that is a point where space and time came to an end. Surely, I thought, we already knew that nothing could prevent a massive cold star from collapsing under its own gravity until it reached a singularity of infinite density. I realised that similar arguments could be applied to the expansion of the universe. In this case, I could prove there were singularities where space–time had a beginning. A eureka moment came in 1970, a few days after the birth of my daughter, Lucy. While getting into bed one evening, which my disability made a slow process, I realised that I could apply to black holes the casual structure theory I had developed for singularity theorems. If general relativity is correct and the energy density is positive, the surface area of the event horizon—the boundary of a black hole—has the property that it always increases when additional matter or radiation falls into it. Moreover, if two black holes collide and merge to form a single black hole, the area of the event horizon around the resulting black hole is greater than the sum of the areas of the event horizons around the original black holes.

Sometimes I feel impatient about how much ableism has forced us to emphasize accessibility to get people to pay even a modicum of attention to it. Collective access is revolutionary because disabled people of color (and disabled people in general) choosing each other is revolutionary. And, in many ways access should not be a revolutionary concept. It is the routine, every day part of the work. It is only the first step in movement building. People talk about access as the outcome, not the process, as if having spaces be accessible is enough to get us all free. Disabled people are so much more than our access needs; we can’t have a movement without safety and access, and yet there is so much more still waiting for us collectively once we build this skillset of negotiating access needs with each other. Tonight I am taking time to appreciate and enjoy access as a communication of our deepest desires. When my new friend makes their house wheelchair accessible so I can come over, a whole new level of safety and trust opens up. When a love takes initiative to reach out to event organizers to make sure my buds and I can fully participate, that’s thoughtfulness, and also political commitment in practice. When I eat dinner with dear ones and they know which spoon or cup to grab, that’s attunement. When I can ask a friend to move my body, it’s because I know they want me to be comfortable out in the world. When I can do the impairment-related parts of my routine around someone, that’s intimacy, a gift of letting each other into our most private worlds. Feeling thankful for access—and interdependence—as an opportunity for us to show up for one another, and also for crip spaces that give us a taste of what can take place when we have each other. I am so hungry for us to be together. I am so ready for what is around the corner. —STACEY PARK

The crime was discovered when Trina became pregnant. As is often the case, the correctional officer was fired but not criminally prosecuted. Trina remained imprisoned and gave birth to a son. Like hundreds of women who give birth while in prison, Trina was completely unprepared for the stress of childbirth. She delivered her baby while handcuffed to a bed. It wasn’t until 2008 that most states abandoned the practice of shackling or handcuffing incarcerated women during delivery. Trina’s baby boy was taken away from her and placed in foster care. After this series of events—the fire, the imprisonment, the rape, the traumatic birth, and then the seizure of her son—Trina’s mental health deteriorated further. Over the years, she became less functional and more mentally disabled. Her body began to spasm and quiver uncontrollably, until she required a cane and then a wheelchair. By the time she had turned thirty, prison doctors diagnosed her with multiple sclerosis, intellectual disability, and mental illness related to trauma. Trina had filed a civil suit against the officer who raped her, and the jury awarded her a judgment of $62,000. The guard appealed, and the Court reversed the verdict because the correctional officer had not been permitted to tell the jury that Trina was in prison for murder. Consequently, Trina never received any financial aid or services from the state to compensate her for being violently raped by one of its “correctional” officers. In 2014, Trina turned fifty-two. She has been in prison for thirty-eight years. She is one of nearly five hundred people in Pennsylvania who have been condemned to mandatory life imprisonment without parole for crimes they were accused of committing when they were between the ages of thirteen and seventeen. It is the largest population of child offenders condemned to die in prison in any single jurisdiction in the world.

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Just as it is commonly said that Asclepius has prescribed someone horse-riding, or cold baths, or walking barefoot, so we could say that the nature of the Whole has prescribed him disease, disablement, loss or any other such affliction. In the first case 'prescribed' means something like this: 'ordered this course for this person as conducive to his health'. In the second the meaning is that what happens to each individual is somehow arranged to conduce to his destiny. We speak of the fitness of these happenings as masons speak of the 'fit' of squared stones in walls or pyramids, when they join each other in a defined relation. In the whole of things there is one harmony: and just as all material bodies combine to make the world one body, a harmonious whole, so all causes combine to make Destiny one harmonious cause. Even quite unsophisticated people intuit what I mean. They say: 'Fate brought this on him.' Now if 'brought', also 'prescribed'. So let us accept these prescriptions just as we accept those of Asclepius- many of them too are harsh, but we welcome them in the hope of health. You should take the same view of the process and completion of the design of universal nature as you do of your own health: and so welcome all that happens to you, even if it seems rather cruel, because its purpose leads to the health of the universe and the prosperity and success of Zeus. He would not bring this on anyone, if it did not also bring advantage to the Whole: no more than any given natural principle brings anything inappropriate to what it governs. So there are two reasons why you should be content with your experience. One is that this has happened to you, was prescribed for you, and is related to you, a thread of destiny spun for you from the first by the most ancient causes. The second is that what comes to each individual is a determining part of the welfare, the perfection, and indeed the very coherence of that which governs the Whole. Because the complete Whole is maimed if you sever even the tiniest of its constituent parts, and true likewise of its causes. And you do sever something, to the extent that you can, whenever you fret at your lot: this is, in a sense, a destruction. p37

Allan found his place for the second time, and fell headlong into the bottomless abyss of the English Law. “Page 280,” he began. “Law of husband and wife. Here’s a bit I don’t understand, to begin with: ‘It may be observed generally that the law considers marriage in the light of a Contract.’ What does that mean? I thought a contract was the sort of a thing a builder signs when he promises to have the workmen out of the house in a given time, and when the time comes (as my poor mother used to say) the workmen never go.” “Is there nothing about Love?” asked Neelie. “Look a little lower down.” “Not a word. He sticks to his confounded ‘Contract’ all the way through.” “Then he’s a brute! Go on to something else that’s more in our way.” “Here’s a bit that’s more in our way: ‘Incapacities. If any persons under legal incapacities come together, it is a meretricious, and not a matrimonial union.’ (Blackstone’s a good one at long words, isn’t he? I wonder what he means by meretricious?) ‘The first of these legal disabilities is a prior marriage, and having another husband or wife living — ’“ “Stop!” said Neelie; “I must make a note of that.” She gravely made her first entry on the page headed “Good,” as follows: “I have no husband, and Allan has no wife. We are both entirely unmarried at the present time.” “All right, so far,” remarked Allan, looking over her shoulder. “Go on,” said Neelie. “What next?” “‘The next disability,’“ proceeded Allan, “‘is want of age. The age for consent to matrimony is, fourteen in males, and twelve in females.’ Come!” cried Allan, cheerfully, “Blackstone begins early enough, at any rate!” Neelie was too business-like to make any other remark, on her side, than the necessary remark in the pocketbook. She made another entry under the head of “Good”: “I am old enough to consent, and so is Allan too. Go on,” resumed Neelie, looking over the reader’s shoulder. “Never mind all that prosing of Blackstone’s, about the husband being of years of discretion, and the wife under twelve. Abominable wretch! the wife under twelve! Skip to the third incapacity, if there is one.” “‘The third incapacity,’“ Allan went on, “‘is want of reason.’“ Neelie immediately made a third entry on the side of “Good”: “Allan and I are both perfectly reasonable. Skip to the next page.” Allan skipped. “‘A fourth incapacity is in respect of proximity of relationship.’“ A fourth entry followed instantly on the cheering side of the pocketbook: “He loves me, and I love him — without our being in the slightest degree related to each other. Any more?” asked Neelie, tapping her chin impatiently with the end of the pencil. “Plenty more,” rejoined Allan; “all in hieroglyphics. Look here: ‘Marriage Acts, 4 Geo. IV., c. 76, and 6 and 7 Will. IV., c. 85 (q).’ Blackstone’s intellect seems to be wandering here. Shall we take another skip, and see if he picks himself up again on the next page?

PATTERNS OF THE “SHY” What else is common among people who identify themselves as “shy?” Below are the results of a survey that was administered to 150 of my program’s participants. The results of this informal survey reveal certain facts and attitudes common among the socially anxious. Let me point out that these are the subjective answers of the clients themselves—not the professional opinions of the therapists. The average length of time in the program for all who responded was eight months. The average age was twenty-eight. (Some of the answers are based on a scale of 1 to 5, 1 being the lowest.) -Most clients considered shyness to be a serious problem at some point in their lives. Almost everyone rated the seriousness of their problem at level 5, which makes sense, considering that all who responded were seeking help for their problem. -60 percent of the respondents said that “shyness” first became enough of a problem that it held them back from things they wanted during adolescence; 35 percent reported the problem began in childhood; and 5 percent said not until adulthood. This answer reveals when clients were first aware of social anxiety as an inhibiting force. -The respondents perceived the average degree of “sociability” of their parents was a 2.7, which translates to “fair”; 60 percent of the respondents reported that no other member of the family had a problem with “shyness”; and 40 percent said there was at least one other family member who had a problem with “shyness.” -50 percent were aware of rejection by their peers during childhood. -66 percent had physical symptoms of discomfort during social interaction that they believed were related to social anxiety. -55 percent reported that they had experienced panic attacks. -85 percent do not use any medication for anxiety; 15 percent do. -90 percent said they avoid opportunities to meet new people; 75 percent acknowledged that they often stay home because of social fears, rather than going out. -80 percent identified feelings of depression that they connected to social fears. -70 percent said they had difficulty with social skills. -75 percent felt that before they started the program it was impossible to control their social fears; 80 percent said they now believed it was possible to control their fears. -50 percent said they believed they might have a learning disability. -70 percent felt that they were “too dependent on their parents”; 75 percent felt their parents were overprotective; 50 percent reported that they would not have sought professional help if not for their parents’ urging. -10 percent of respondents were the only child in their families; 40 percent had one sibling; 30 percent had two siblings; 10 percent had three; and 10 percent had four or more. Experts can play many games with statistics. Of importance here are the general attitudes and patterns of a population of socially anxious individuals who were in a therapy program designed to combat their problem. Of primary significance is the high percentage of people who first thought that “shyness” was uncontrollable, but then later changed their minds, once they realized that anxiety is a habit that can be broken—without medication. Also significant is that 50 percent of the participants recognized that their parents were the catalyst for their seeking help. Consider these statistics and think about where you fit into them. Do you identify with this profile? Look back on it in the coming months and examine the ways in which your sociability changes. Give yourself credit for successful breakthroughs, and keep in mind that you are not alone!

Nor did we hear on the campaign trail that Obama would push gay marriage, open borders, near-permanent zero interest rates, six consecutive $1 trillion deficits, and record food-stamp and Social Security disability payouts. He criticized Bush for relatively minor executive orders, suggesting that he would never rule by fiat — as he since has done in matters of Obamacare, immigration law, and environmental regulations. Remember the promise of ending the revolving door and stopping aides from cashing in — and then follow the post-administration careers of Obama’s closest advisers.

Developing a business depends on many factors. But you should basically understand the exchange between value. In other words, you must provide value to receive equal value. If you look at single people, you can see that they can’t provide any value – they don’t smile, dress, talk or behave in a way that makes others want to spend time, much less a life, with them. Relationships and Business are not much different. In a business, people know that appearance and the way you talk to a costumer is as important as the value of your product, and that’s why brands sell, even when their products have no quality. For example, in shopping malls you can see shops packed with people buying clothes that have no value and will be ruined or out of fashion very soon, because the brand is selling an image, not quality anymore. China, on the other hand, managed to compete in the world markets by reducing price over quality, and is now paying the price of a very bad reputation, as most people don’t trust Chinese brands anymore. This is already impacting the economy, so I don’t know what will happen in the next years. It’s all in the hands of the politicians and the internationalization of the companies. And yet, I just said this to explain the relation between value and product. But here’s another example. I tried to share what I know about Learning with Teachers, Parents and Psychologists, and nobody cared. Besides, what I earned in helping children with learning disabilities was a very low payment, and I had to quit that as I couldn’t afford to pay an apartment and daily expenses with such job. However, there are people making thousands of dollars with drugs that have no effect, toilets for cats and pet-rocks. In other words, is never about what the world needs but what the world wants.

Developing a business depends on many factors. But you should basically understand the exchange between value. In other words, you must provide value to receive equal value. If you look at most singles, you can see that they can’t provide any value – they often don’t smile, dress, talk or behave in a way that makes others want to spend time, much less a lifetime, with them. Relationships and businesses are not much different. In a business, people know that appearance and the way you talk to a costumer is as important as the value of your product, and that’s why brands sell, even when their products have no quality. For example, in shopping malls you can see shops packed with people buying clothes that have no value and will be ruined or out of fashion very soon, because the brand is selling an image, not quality anymore. China, on the other hand, managed to compete in the world market by reducing price over quality, and is now paying the cost of a very bad reputation, as most people don’t trust Chinese brands anymore. This is already impacting the economy, so I don’t know what will happen in the next years. It is all in the hands of the politicians and the internationalization of the companies. And yet, I just said this to explain the relation between value and product. But here’s another example: I tried to share what I know about learning with teachers, parents and psychologists, and nobody cared. Besides, what I earned in helping children with learning disabilities was a very low payment, and I had to quit that as I couldn’t afford to pay an apartment and daily expenses with such job. However, there are people making thousands of dollars with drugs that have no effect, toilets for cats and pet-rocks. In other words, it is never about what the world needs but what the world wants.

Despite those affected by Asperger’s being considered at the mild end of the autistic spectrum, suggesting only a minor display of symptoms, we need to remember that they are often still easily discouraged by the stress of social factors and still display a deep disability in creating interpersonal relations. Lorna Wing (Fitzgerald 2004) claims that they can appear to be “delicate, easily hurt and pathetically child-like.” When assessing their behavior, Atwood (2007) notes that they lack the emotional resources to deal with tasks at hand. They are also prone to experience stress caused by their difficulties with adaptability. Their self-esteem can be very low, making them highly self-critical and unable to tolerate errors on their own part. They are also easily discouraged when reality differs from their vision of it, as derived from their own (usually quite rigid) views.

The major function of social work is concerned with helping people perform their normal life tasks by providing information and knowledge, social support, social skills, and social opportunities; it is also concerned with helping people deal with interference and abuse from other individuals and groups, with physical and mental disabilities, and with overburdening responsibilities they have for others. Most important, social work’s objective is to strengthen the community’s capacities to solve problems through development of groups and organizations, community education, and community systems of governance and control over systems of social care. The concern of psychotherapy is with helping people to deal with feelings, perceptions, and emotions that prevent them from performing their normal life tasks because of impairment or insufficient development of emotional and cognitive functions that are intimately related to the self. Social workers help people make use of and develop community and social resources to build connections with others and reduce alienation and isolation; psychotherapists help people to alter, reconstruct, and improve the self.

One way to quantify the extension of morbidity currently occurring is a metric known as disability-adjusted life years (DALYs), which measures a disease’s overall burden as the number of years lost to ill health plus death.65 According to an impressive recent analysis of medical data worldwide from between 1990 and 2010, the burden of disability caused by communicable and nutrition-related diseases has plunged by more than 40 percent, while the burden of disability caused by noncommunicable diseases has risen, especially in developed nations. As examples, DALYs have risen by 30 percent for type 2 diabetes, by 17 percent for neurological disorders, such as Alzheimer’s, by 17 percent for chronic kidney disease, by 12 percent for musculoskeletal disorders, such as arthritis and back pain, by 5 percent for breast cancer, and by 12 percent for liver cancer.66 Even after factoring in population growth, more people are experiencing more chronic disability that results from noncommunicable diseases. For the diseases just mentioned, the number of years a person can expect to live with cancer has increased by 36 percent, with heart and circulatory diseases by 18 percent, with neurological diseases by 12 percent, with diabetes by 13 percent, and with musculoskeletal diseases by 11 percent.67 To many, old age is now equated with various disabilities (and

Intuitively we all know that it is better to feel than to not feel. Our emotions are not a luxury but an essential aspect of our makeup. We have them not just for the pleasure of feeling but because they have crucial survival value. They orient us, interpret the world for us, give us vital information without which we cannot thrive. They tell us what is dangerous and what is benign, what threatens our existence and what will nurture our growth. Imagine how disabled we would be if we could not see or hear or taste or sense heat or cold or physical pain. To shut down emotions is to lose an indispensable part of our sensory apparatus and, beyond that, an indispensable part of who we are. Emotions are what make life worthwhile, exciting, challenging, and meaningful. They drive our explorations of the world, motivate our discoveries, and fuel our growth. Down to the very cellular level, human beings are either in defensive mode or in growth mode, but they cannot be in both at the same time. When children become invulnerable, they cease to relate to life as infinite possibility, to themselves as boundless potential, and to the world as a welcoming and nurturing arena for their self-expression. The invulnerability imposed by peer orientation imprisons children in their limitations and fears. No wonder so many of them these days are being treated for depression, anxiety, and other disorders. The love, attention, and security only adults can offer liberates children from the need to make themselves invulnerable and restores to them that potential for life and adventure that can never come from risky activities, extreme sports, or drugs. Without that safety our children are forced to sacrifice their capacity to grow and mature psychologically, to enter into meaningful relationships, and to pursue their deepest and most powerful urges for self-expression. In the final analysis, the flight from vulnerability is a flight from the self. If we do not hold our children close to us, the ultimate cost is the loss of their ability to hold on to their own truest selves.

Preteen Warning Signs Lack of peer relationships outside the family Difficulty engaging in age-appropriate conversations Social skills difficulty Inability to make and keep friends Obvious anxiety, fear of social situations Afraid of groups Angry outbursts Restlessness Inability to concentrate Temper tantrums—sustained argumentative or “acting-out” behavior Inability to complete projects Clumsiness—not good at sports Poor muscle coordination Poor academic skills Depressed mood, seems withdrawn Stress-related physical symptoms Insecurity Limited tolerance of frustration Fear of new situations Learning disabilities

Adolescent Warning Signs Lack of peer relationships outside the family Anxiety in social situations Difficulty with social skills such as keeping a conversation going Depression, withdrawal Confusion Sexual identity problems Interpersonal problems—trouble interacting with people Sleep problems, including excessive sleeping Stress-related physical symptoms Feelings of persecution Family conflicts Antisocial attitudes Overdependence on TV, computer, or video games Using subjective symptoms as a way of avoiding responsibilities Procrastination Fear of groups Lack of planning or organization Difficulty with self-expression Feelings of loneliness Physical complaints Difficulty making and keeping friends; stormy relationships with peers Fear of new situations Rationalization about lack of social life Learning disabilities

Developing a business depends on many factors. But you should basically understand the exchange between value. In other words, you must provide value to receive equal value. If you look at single people, you can see that they can’t provide any value – they don’t smile, dress, talk or behave in a way that makes others want to spend time, much less a life, with them. Relationships and Business are not much different. In a business, people know that appearance and the way you talk to a costumer is as important as the value of your product, and that’s why brands sell, even when their products have no quality. For example, in shopping malls you can see shops packed with people buying clothes that have no value and will be ruined or out of fashion very soon, because the brand is selling an image, not quality anymore. China, on the other hand, managed to compete in the world markets by reducing price over quality, and is now paying the price of a very bad reputation, as most people don’t trust Chinese brands anymore. This is already impacting the economy, so I don’t know what will happen in the next years. It’s all in the hands of the politicians and the internationalization of the companies. Actually, that’s why this Chinese government sends its companies to other countries. And yet, I just said this to explain the relation between value and product. But here’s another. I tried to share what I know about Learning with Teachers, Parents and Psychologists, and nobody cared. Besides, what I earned in helping children with learning disabilities was a very low payment, and I had to quit that as I couldn’t afford to pay an apartment and daily expenses with such job. However, there are people making thousands of dollars with drugs that have no effect, toilets for cats and pet-rocks. In other words, is never about what the world needs but what the world wants.

I’ve asked many people these questions and their answers are invariable. “Of course it would.” The cultural correlation is undeniable: we’ve been indoctrinated to believe that the higher the IQ, the more likely one is to succeed in life. Hence, we assume that the scientists that win Nobel Prizes, the businesspeople that go from rags to millions, the authors that write runaway bestsellers, register in the highest ranges of IQ simply because they’re enjoying sweet successes. Well, a tremendous amount of research has been done into the scientific correlation between IQ and real-life success, and a very different picture has emerged. IQ and success are related...to a point. Sure, someone with an IQ of 150 (a “genius” by all normal standards) is going to do much better in life than someone with an IQ of 80 (nearly “mentally disabled”). Similarly, a person with an IQ of 130 (“near genius”) has a significant upper hand in life when compared to a person with an IQ of 100 (“average”). But here’s the catch: the relation between IQ and success follows the law of diminishing returns. That is, when you compare two people of relatively high IQs, you can no longer predict success by IQ alone. A scientist with an IQ of 130 is just as likely to rise to the top of his discipline as one with an IQ of 180. Dr. Liam Hudson, a British psychologist that headed up Cambridge’s

When I was 20 years old, I learned how much art can mean to people. I worked as a camp counselor for developmentally disabled youth and adults in the redwood forest near Santa Cruz, California. It was mostly for children with heavy autism-spectrum disorders and related conditions. There was a kid there, about 11 years old. He was fidgety, nervous, but generally happy and liked to play and explore. His nickname was "Crossing Lights" because every few seconds, he would become terribly uneasy and start saying "crossing lights...crossing lights PLEASE... CROSSING LIGHTS...PLEASE!!", screaming and crying to the point where he would be having a full mental meltdown. The only way to ease his distress was to draw a series of little symbols like this: (image shown) ...over and over again, constantly, and forever. If you stopped, he would gradually become disturbed and have a severe psychological attack. But if you kept drawing the little symbol, he was calm and peaceful, like a wave washing over him. Silence. Then, a few seconds later.. "Crossing lights... Crossing lights please..." I filled up probably thirty sheets of paper like this. Tragically, the entire camp was burnt down last year in the California wildfires. I am working on a fundraiser to help them rebuild everything.

Most deaths in the United States are preventable, and they are related to what we eat.4 Our diet is the number-one cause of premature death and the number-one cause of disability.

Language is a tricky thing, especially when we try to capture what's happening in our bodies and in our culture. Words like "health," "healthy," "sick," "illness," and "disability" are always relative and always loaded, rarely static, and often problematic. Words like "women," too. Our definitions are constantly in flux--as are, for instance, the laws that govern our rights. Whose bodies count?

Those that involve the back of the head are clearly related to the posterior neck muscles that are part of TMS. Some patients report pain all over the head; others have it in the frontal region. A common complaint is of severe pain “behind the eyes.” When they are unilateral (involving one side only), severe, and are accompanied by nausea, people are inclined to call them migraines. Tension headache can be as disabling as the worst neck, shoulder, or back pain.

Disability insurance provides a portion of your income if you can't work because of an illness or non-job-related injury. To me, being over 50 doesn't lessen the need for it. On the contrary, it may increase it. Many people in their fifties are in their peak earning years and building their retirement nest egg. An extended disability at this time of life could completely derail their financial future.

If 2021 taught me anything, it is that having one focus in life is not for me. It leads to a lot of crying. Because I want things to happen instantly, and maybe deep down, I think that I'm a relatively good person and things should happen how I want and when I want.

of menopause—not to mention a potentially increased risk of Alzheimer’s disease, as we’ll see in chapter 9. Medicine 2.0 would rather throw out this therapy entirely, on the basis of one clinical trial, than try to understand and address the nuances involved. Medicine 3.0 would take this study into account, while recognizing its inevitable limitations and built-in biases. The key question that Medicine 3.0 asks is whether this intervention, hormone replacement therapy, with its relatively small increase in average risk in a large group of women older than sixty-five, might still be net beneficial for our individual patient, with her own unique mix of symptoms and risk factors. How is she similar to or different from the population in the study? One huge difference: none of the women selected for the study were actually symptomatic, and most were many years out of menopause. So how applicable are the findings of this study to women who are in or just entering menopause (and are presumably younger)? Finally, is there some other possible explanation for the slight observed increase in risk with this specific HRT protocol?[*3] My broader point is that at the level of the individual patient, we should be willing to ask deeper questions of risk versus reward versus cost for this therapy—and for almost anything else we might do. The fourth and perhaps largest shift is that where Medicine 2.0 focuses largely on lifespan, and is almost entirely geared toward staving off death, Medicine 3.0 pays far more attention to maintaining healthspan, the quality of life. Healthspan was a concept that barely even existed when I went to medical school. My professors said little to nothing about how to help our patients maintain their physical and cognitive capacity as they aged. The word exercise was almost never uttered. Sleep was totally ignored, both in class and in residency, as we routinely worked twenty-four hours at a stretch. Our instruction in nutrition was also minimal to nonexistent. Today, Medicine 2.0 at least acknowledges the importance of healthspan, but the standard definition—the period of life free of disease or disability—is totally insufficient, in my view. We want more out of life than simply the absence of sickness or disability. We want to be thriving, in every way, throughout the latter half of our lives. Another, related issue is that longevity itself, and healthspan in particular, doesn’t really fit into the business model of our current

The relative ease of implementing digital and website accessibility is an opportunity to equalizing access to information and services, effectively reducing the disparities and difficulties faced by persons with disabilities.

Digital and website accessibility, while relatively easy to achieve, can be a game-changer in making communications and services universally accessible, thereby leveling the playing field for persons with disabilities.

More recently, autism has been seen by some as a neurological difference and not necessarily a disorder at all. According to the Autistic Self Advocacy Network (ASAN 2022, About Autism section): Autism is a developmental disability [which is a natural part of human diversity] that affects how we experience the world around us. Autistic people are an important part of the world. Autism is a normal part of life, and makes us who we are… Autistic people are born autistic and we will be autistic our whole lives… There is no one way to be autistic. Some autistic people can speak, and some autistic people need to communicate in other ways. Some autistic people also have intellectual disabilities and some autistic people don’t. Some autistic people need a lot of help in their day-to-day lives, and some autistic people only need a little help. All of these people are autistic, because there is no right or wrong way to be autistic. All of us experience autism differently, but we all contribute to the world in meaningful ways. We all deserve understanding and acceptance.

IQ and success are related...to a point. Sure, someone with an IQ of 150 (a “genius” by all normal standards) is going to do much better in life than someone with an IQ of 80 (nearly “mentally disabled”). Similarly, a person with an IQ of 130 (“near genius”) has a significant upper hand in life when compared to a person with an IQ of 100 (“average”).

More than two millennia later….Hawthorne puts forward a similar vision: A woman must bring the 'new truth….in order to establish the whole relation between man and woman on a surer ground of mutual happiness' (The Scarlet Letter p.241)….With the brilliant economy of the letter A, he demonstrates why this vision is doomed to failure. The very passion that renders a woman able to see through the "iron framework" of Puritanism also disables her by causing her to be seen in the eyes of the Puritans as an impure woman, a woman who has been adulterated. This double vision...at once frees and imprisons women.

Cedar Capital Group Tokyo Review of Stats Shows Decrease in Mortality Rate in Construction Sites Cedar Capital Group in Tokyo Japan construction industry is one of the riskiest industries to work with. Not only do they have to deal with falling debris but workers also have to be aware of faulty wirings, defective equipment and weather warnings. Workers even sometimes have to lose their lives in the midst of construction. These circumstances are inevitable and precautions were already implemented even at the start of training. Yet, it cannot be denied that construction is one of the most lucrative businesses in the world today. Everywhere we go, we see buildings being built and establishments being constructed. We see new structures in developed nations. New York, America, Tokyo, Japan, Beijing, China and Seoul, South Korea are some of the leading cities which feature new construction projects almost everyday. Singapore is also not left behind. Considered as one of the most flourishing countries in the world, the little island-city has prided itself with new infrastructure projects and promise a thousand more to come. It came no surprise that the country’s journey towards urbanization was held liable for the deaths of hundreds of construction workers in the previous years. Just recently, though, Singapore has declared their concern on the number of fatalities there are in a construction project. If not of deaths, accidents resulting to fractures and minor and major injuries are also experienced in other neighboring countries. Cedar Capital Group in Tokyo Japan, one the distributor of heavy capital equipment in the country, reports to have dozens of death in the last 4 years of their operation. This, as they claim, is one of the reasons why there is a large scarcity in job application related to construction. Many companies are also faced with numerous complaints because of these deaths and injuries. According to further review, approximately one-quarter of the deaths result from exposure to hazardous substances which cause such disabling illnesses as cancer and cardiovascular, respiratory and nervous-system disorders. Analysts even warn that work-related diseases are expected to double by the year 2020 and that if improvements are not implemented now, exposures today will kill people by the year 2020. Surprisingly, though, while people are being troubled with the number of casualties in the construction sector, recent studies and statistics show fewer deaths in construction sector in the first half of the year. Specifically in Singapore, Manpower Ministry has announced only 8 death reports compared to the 17 deaths in 2014. Although this is not a reason to celebrate since there are still fatalities, Singapore’s Contractual Association stated that this is an improvement as it shows the effectiveness of the recent awareness programs and training seminars conducted across the island-city. The country aims to clear all fatalities for the next succeeding years.

There is no simple way to determine when and where to get help. Many factors come into play, including the child’s age, family’s financial status, insurance, knowledge of resources, religious affiliation, availability of services in community, and so on. Parents may seek outside assistance for their adopted child when other factors such as a divorce, job loss, or other stresses compound the family needs. Parents are generally in the best position to determine when to get help, but advice from relatives, family physicians, teachers, and others in a position to know the family should be carefully considered. Services for children with special needs are provided by a variety of professionals. A physician—pediatrician or the family practitioner—is usually the place to begin. Families may be referred to a neurologist for a thorough assessment and diagnosis of neurological functioning (related to cognitive or learning disabilities, seizure disorders or other central nervous system problems). For specific communication difficulties, families may consult with a speech and language therapist, while a physical therapist would develop a treatment plan to enhance motor development. A rehabilitation technologist or an occupational therapist prescribes adaptive aids or activities of daily living. Early childhood educators specializing in working with children with special needs may be called a variety of titles, including Head Start teachers, early childhood special education teacher, or early childhood specialist.

[H]ealing displays the works of God in John 9, and sustaining grace displays the works of God in 2 Corinthians 12. What is common in the two cases is the supreme value of the glory of God. The blindness is for the glory of God. The thorn in the flesh is for the glory of God. The healing is for his glory, and the non-healing is for his glory. Suffering can only have ultimate meaning in relation to God.

Horvitz and his colleagues discovered several genes that coded for the effectors of cell death in nematodes—the death genes. Their findings were fascinating in their own right, but by far the most unexpected and important discovery was that there were exact equivalents of the death genes in flies, mammals, and even plants. Cancer researchers had already identified some of these genes at the time, but why or how they were involved in cancer was still unknown. The link with nematodes made their function clear, while giving another demonstration of the fundamental unity of life. Not only were the human genes unambiguously related to the nematode genes, but also they could even be genetically engineered to replace the nematode genes in the worms themselves, where they worked equally well! Mutations that disabled any of the death genes prevented the nematodes from losing their 131 cells by apoptosis as usual. The implications for cancer were plain: if the same mutations had a similar effect in people, then incipient cancer cells would likewise fail to commit suicide, and would instead continue to proliferate to form a tumour.

Tug or tow boats are vessels that push or pull other vessels such as barges, oil platforms, or disabled ships. They are also used to help maneuver larger ships that do not have the capability to do so for themselves, in tight quarters, rivers or in coming alongside piers. Obviously tugboats have powerful engines for their size and are sturdy enough to withstand high stress on their construction. The earlier tugboats had steam engines, however now they mostly have diesel engines. In addition many harbor tugs are been fitted with firefighting equipment allowing them to assist in firefighting. Harbor tugs that are highly maneuverable and used to assist ships in their docking procedure. Pusher tugs or notch tugs nest into the stern of specially designed barges. When locked together they are frequently considered ships and are required to show the navigational lights of a towing vessel pushing ahead or compliant with those required of ships. There are seagoing tugs that tow oil rigs, oceangoing barges etc. The US Navy frequently uses the larger seagoing tugs they identify as fleet tugs. River tugs are also referred to as towboats or push boats, depending on what they are called on to do, however they have a severely limited freeboard and are dangerous on open waters. The tasks tugboats undertake are varied and the list is endless. Tugboats help fight fires and in cold climates are sometimes used as icebreakers. A relatively new innovation for marine propulsion is the “Voith Schneider Propeller System” which is highly maneuverable, allowing the boat to change its direction instantly. This system is now widely used on harbor tugs.

Healing implies the possibility for us to relate differently to illness, disability, even death, as we learn to see with eyes of wholeness. Healing is coming to terms with things as they are.

Act on the Guarantee of Promotion of Convenience of Persons with Disabilities, Elderly People, Pregnant Women, etc. Acts related to the safety of the majority of the people

Why do we experience such difficulty even imagining a different sort of society? Why is it beyond us to conceive of a different set of arrangements to our common advantage? Are we doomed indefinitely to lurch between a dysfunctional ‘free market’ and the much-advertised horrors of ‘socialism’? Our disability is discursive: we simply do not know how to talk about these things any more. For the last thirty years, when asking ourselves whether we support a policy, a proposal or an initiative, we have restricted ourselves to issues of profit and loss—economic questions in the narrowest sense. But this is not an instinctive human condition: it is an acquired taste. We have been here before. In 1905, the young William Beveridge—whose 1942 report would lay the foundations of the British welfare state—delivered a lecture at Oxford, asking why political philosophy had been obscured in public debates by classical economics. Beveridge’s question applies with equal force today. However, this eclipse of political thought bears no relation to the writings of the great classical economists themselves.

a deeply personal form of service needs to define the church's expression of the gospel to others. Keeping the manifestations of mercy personal helps prevent us from operating from a position of power. Recall that Jesus "made himself nothing, taking the very nature of a servant." If the One who possesses all power and authority was willing to set that aside to relate to us personally, how can we do any less for others?

The Bible Is Full of Hypocrites It’s not just modern people who struggle to live consistently with what they believe. The Bible reveals again and again the timeless tension of humanity grappling with hypocrisy. Moses, the prophet of Israel, doubted God and resisted God’s call on his life. Abraham and Isaac, two of the three great patriarchs of Israel, both put their wives in harm’s way in order to protect themselves. Jacob, the third great patriarch, was a liar. Joseph, who would later save Israel from ruin, arrogantly taunted his brothers. David, the man after God’s own heart and author of most of the Psalms, committed adultery and murder. Solomon, the son of David and the wisest king of his time, was a womanizer. Rahab, a hero of the faith who protected and hid the Israelite spies, was a prostitute. Many of the great kings such as Asa and Hezekiah, who “did right in the eyes of the LORD,”[8] flirted with idolatry and finished poorly. That’s just the Old Testament. I can allow my hypocrisy to be brought into the light by God and others. In the New Testament, we also see plenty of hypocrisy. Thomas initially refused to believe that Jesus rose from the dead. Paul admitted to “all kinds of covetousness.”[9] Peter had an abrasive personality. Peter and Barnabas fell into old patterns of elitism and exclusion, retreating relationally from their Gentile brothers and sisters. The Corinthian church, affectionately referred to by Paul as “saints” and daughters and sons of the Father, also bore some rotten fruit. They judged one another, created major divisions over minor doctrines, committed adultery, filed lawsuits against one another, had more divorces than healthy marriages, paraded their “Christian liberty” before those with a sensitive conscience, and slighted the poor, disadvantaged, and disabled in their midst.

Empathetic living is never forgetting how it feels to be lost. It is hard to empathize with the unsaved if you have forgotten what your life was like before you surrendered to Christ. For a glimpse of this concept, go to Rev 5:4. John is in heaven kneeling before the throne of God. He notices several scrolls being grasped by the One sitting on the throne. He then realizes that if no one steps out to open the scrolls containing the redemptive history of humankind, then everyone is destined to spend eternity in hell. John’s response was to cry uncontrollably for fear of a lost eternity! We must display the same urgency in our daily lives for the unsaved in our spheres of influence. Empathetic living is taking what Satan means for destruction and turning it around for the glory of God. Everyone has a testimony of God’s grace and love. It may be the loss of a friend, personal illness, loss of a job, or the challenge of a disability. Being the liar that he is, Satan will try to use difficult times to pull you away from God. In reality God is sufficient and wants to use your testimony to celebrate His wonders and empathetically to point people to Him! Empathetic living is relating to the emotional pain of hurting people. Learn to relate to the pain of others. Hurt with them. Pray for them. Share Christ with them! Empathetic living is living an authentic life, not hiding your warts. Part of living an empathetic life is learning to live with your personal struggles and shortcomings (warts). People in today’s culture are not looking for perfect examples to follow. Rather, they would prefer that you identify with them as flawed human beings. In doing so, people are more comfortable developing relationships, thus it is easier to open the door for gospel conversations. Remember, accepting and loving people is not the same as condoning their sinful behavior! Empathetic living is proclaiming complete restoration through Christ. The ultimate outcome of putting empathy into action is to see hurting and unsaved people restored through the power of the gospel. By becoming vulnerable enough to feel a person’s pain, you are living out the message of Christ to people in need of a Savior. —

Other similar niche online subcultures in this milieu, which were always given by the emerging online right as evidence of Western decline, also include adults who identify as babies and able-bodied people who identify as disabled people to such an extent that they seek medical assistance in blinding, amputating or otherwise injuring themselves to become the disabled person they identify as. You may question the motivations of the right’s fixation on these relatively niche subcultures, but the liberal fixation on relatively niche sections of the new online right that emerged from small online subcultures is similar in scale – that is, the influence of Tumblr on shaping strange new political sensibilities is probably equally important to what emerged from rightist chan culture.

We help all children learn healthy ways of relating when we create environments that reflect real life. In contrast, we re doing the child with disability as well as the typically developing peer a disservice if we aren't looking for opportunities to facilitate their interaction. And as Christians, I would add that the church is naturally set up to adopt an inclusion mindset, because we follow Jesus and know He modeled love and value for all children.

a basic income is arguably more justified by the need for economic security than by a desire to eradicate poverty. Martin Luther King captured several aspects of this rather well in his 1967 book, Where Do We Go from Here? [A] host of positive psychological changes inevitably will result from widespread economic security. The dignity of the individual will flourish when the decisions concerning his life are in his own hands, when he has the assurance that his income is stable and certain, and when he knows that he has the means to seek self-improvement. Personal conflicts between husband, wife and children will diminish when the unjust measurement of human worth on a scale of dollars is eliminated.15 Twentieth-century welfare states tried to reduce certain risks of insecurity with contributory insurance schemes. In an industrial economy, the probability of so-called ‘contingency risks’, such as illness, workplace accidents, unemployment and disability, could be estimated actuarially. A system of social insurance could be constructed that worked reasonably well for the majority. In a predominantly ‘tertiary’ economy, in which more people are in and out of temporary, part-time and casual jobs and are doing a lot of unpaid job-related work outside fixed hours and workplaces, this route to providing basic security has broken down. The

Disability . . .is actually a historical concept that developed relative to work, employment, and education. Historical and social factors underpin how disability is defined and how people are grouped.

In future, it is likely we will face a substantial burden of COVID-related chronic disease and disability.

But then, during the months that I was away from my little colony of apes, I began to see the built-in limitations of empathy. Perhaps because of my relationship with Carol and the rivalry with Zack, and because I am a woman, I came for the first time to believe that even a well-intentioned man, one who truly does empathize with women, is nonetheless incapable of knowing how the relations between men and women feel to a woman. Mainly, he is incapable of knowing how he is perceived by her. And therefore she, despite her likeness to him, remains opaque to him, unknowable. This doesn’t mean that conflict between them is inevitable or inescapable. But there are useful parallels in the relations between men and women, between whites and blacks, between people without disabilities and disabled people, and between human primates and non-human primates. We who have more power in the world, like men with good intentions, try to empathize with those who have less. We try to experience racism as if I who am white were black, to see the world as if I who am sighted were blind, and to reason and communicate as if I who am human were non-human. And thus I dealt with my chimpanzees as if I were one myself. And what was wrong with this? What was ethically and even practically wrong with having empathy towards the other? For a long time, I answered, Nothing. Nothing at all. It’s good politics. I see a blind man about to cross the street and think, He can’t see the whizzing traffic, he needs me to see it for him, to take his arm and escort him over to where he clearly wishes to go. Operating on the assumption that, if I were blind, I’d need me to help me, I grab the man’s arm and pull him panic-stricken into the traffic, terrifying and endangering him. Because I am sighted, I have relied and insisted on using a guidance system that utilizes sight as its main source of data. But the blind man has his own system for crossing the street. The blind man hears what I merely see, isolates bits of information that are lost on me, and coordinates and remembers data that I’ve not even registered. I’m talking here about the difference between empathy and sympathy, between feeling for the other and feeling with the other. The distinction came to matter to me. It still does. When you abandon and betray those with whom you empathize, you’re not abandoning or betraying anyone or anything that’s as real as yourself. Taken to its extreme, perhaps even pathological, form, empathy is narcissism.

In short, for theoretical cognition, all truth is to be found in the external world, and for practical cognition, no truth is to be found in the external world. This stance of the will, in which the ends of the good reside within the will alone, and external actuality is, in-itself, empty of all worth of the good will, leaving 'two worlds in opposition'. What the unity of theoretical and practical standpoints allows is a reciprocity and mutual tempering of each such that cognition can be brought in relation to the external world while avoiding the extreme vices of both stances: theoretical cognition's meta-awareness of its own activity as practical prevents the self-conception in which all content of truth is found in the givenness of the object; practical cognition's reunification with theoretical cognition prevents the self-conception in which the will alone is the source of all goodness and worth. Theoretical cognition reminds the will that the contingency of the world can be made to conform with cognition's form of activity, that although it is true that there are ineliminable contingencies, this truth is something that cognition can grasp, and most importantly, it is not a fact that disables the activity of cognition in principle. Since theoretical cognition can find truth of self-certainty in the given contingency of the world - most notably, the instinct of reason finds itself in the form of inner purposiveness as such - nothing in principle prevents the will from finding the truth of self-certainty amid practical contingency, except for its faulty conception of itself. Far from a worthless nullity, the actuality confronting the will is already permeated by rational ends, 'an objective world whose inner ground and actual subsistence is the Concept'. That is, the external actuality confronting the will is always already a world shaped by the rationally realized ends of the will itself - ultimately, the world of objective spirit, and more directly, the world of ethical life. The insistence of the will that the good is a mere ought that cannot be realized is thus a misconception of both itself and its world - a misconception that theoretical cognition can help to correct. The unity of theoretical and practical cognition brings forth the absolute Idea, which, once more, returns us to the problem of life.

So we position ourselves as "sons of the movement," to cite the title of Bobby Noble's 2006 book on the relation fo trans men to feminist and queer cultural landscapes. We interpellate ourselves as the queer kin of feminist foremothers. Or we shift our attention toward the examination and critique of violently toxic forms of masculinity, instead, as Thomas Page McBee has done in his creative nonfiction, including the books Man Alive and Amateur. Or we articulate and amplify a more nuanced understanding of the relationship between power, privilege, and masculinity, utilizing conceptual tools borrowed from intersectional feminisms to differentiate ourselves from cis men and to clarify the many stratifications of race, class, (dis)ability, and sexuality that differentiate transmasculinities from one another.

Armed human beings, officially trained in efficient methods of administering death and violence, should not be dispatched in response to a Black woman experiencing an episode related to a psychiatric disability. She may not only not receive help, but her behavior may well be used as a pretext to kill her. Safety and security require education, housing, jobs, art, music, and recreation.

Trump is not an anomaly. He is the grotesque visage of a collapsed democracy. Trump and his coterie of billionaires, generals, half-wits, Christian fascists, criminals, racists, and moral deviants play the role of the Snopes clan in some of William Faulkner’s novels. The Snopeses filled the power vacuum of the decayed South and ruthlessly seized control from the degenerated, former slaveholding aristocratic elites. Flem Snopes and his extended family—which includes a killer, a pedophile, a bigamist, an arsonist, a mentally disabled man who copulates with a cow, and a relative who sells tickets to witness the bestiality—are fictional representations of the scum now elevated to the highest level of the federal government. They embody the moral rot unleashed by unfettered capitalism.

much longer-lasting adverse effect of the pandemic: the fact that Americans who were in utero during the pandemic had, over the course of their lives, reduced educational attainment, higher rates of physical disability, and lower income relative to those who went through fetal development immediately before or after.119 Those born at the crests of the three waves also had higher lifetime risk from respiratory and cardiovascular diseases.120 Similar impacts on fetal development have also been found for other countries, including Brazil, Italy, Norway, Sweden,121 Switzerland, and Taiwan.122 There is also some evidence that the Spanish flu eroded social trust in the countries most adversely affected.123

Oppression is a phenomenon of power in which relations between people and between groups are experienced in terms of domination and subordination, superiority and inferiority. At the center of this phenomenon is control. Those with power control; those without power lack control. Power presupposes political, economic, and social hierarchies, structured relations of groups of people, and a system or regime of power. This system, the existing power structure, encompasses the thousands of ways some groups and individuals impose control over others.

I believe much of our surprise and denial relate to our ingrained fear of disability. On an existential level, we all fear the loss of our physical and mental capacities, in almost the same way we fear our eventual death. So, we console ourselves with the belief that disability is someone else’s problem. It’s rare, esoteric, not likely to personally impact us or our children.

If you’ve been unaware of your disability for a long time, or been in denial about it, you may have used getting high or drunk to cover up your suffering, or to give you the energy to socialize. You may believe, for example, that you can’t be interesting or fun without the aid of substances. If you have trauma related to abuse you’ve endured as a masked Autistic person (or from other sources), you might use substances to self-medicate post-traumatic stress.

It didn’t take us long to see how it all worked out. Any man who tried to play straight, had to refuse himself everything. He lost his taste for any pleasure, he hated to smoke a nickel’s worth of tobacco or chew a stick of gum, worrying whether somebody had more need for that nickel. He felt ashamed of every mouthful of food he swallowed, wondering whose weary night of overtime had paid for it, knowing that his food was not his by right, miserably wishing to be cheated rather than to cheat, to be a sucker, but not a blood-sucker. He wouldn’t marry, he wouldn’t help his folks back home, he wouldn’t put an extra burden on ‘the family.’ Besides, if he still had some sort of sense of responsibility, he couldn’t marry or bring children into the world, when he could plan nothing, promise nothing, count on nothing. But the shiftless and the irresponsible had a field day of it. They bred babies, they got girls into trouble, they dragged in every worthless relative they had from all over the country, every unmarried pregnant sister, for an extra ‘disability allowance, ’ they got more sicknesses than any doctor could disprove, they ruined their clothing, their furniture, their homes—what the hell, ‘the family’ was paying for it! They found more ways of getting in ‘need’ than the rest of us could ever imagine—they developed a special skill for it, which was the only ability they showed.

My father's ruined leg was stretched out before him, as close to the fire's heat as it could get. The cold, or the rain, or a change in temperature always aggravated the vicious, twisted wounds around his knee.

This issue is related to the value of human life,” Duka stated. “Which life is more valuable — a young, happy, and healthy person? Or an old, helpless, immobile, or disabled person who has already done his job and will not bring anything else? If today some philosophers, even theologians, claim that human life can be of different value, the gate to hell opens. Of course, it will be nicely decorated with acceptable terminology.

we should also be open to understanding that a similarly named structure may share relatively little with another – whether in its practices, its social norms, its rules, its function or administration. These differences are not to be feared but to be understood and welcomed as opportunities to see the world from another perspective, from outside ourselves. For a space is not only about its name and form but also about the community it houses and the notions of connection and belonging that it inspires – notions we can all relate to and which enrich us collectively. Meanwhile, women’s access remains contentious, with many spaces not admitting women at all, contrary to the Prophet’s practice, or else providing wholly inadequate facilities for them. Other ‘marginal’ groups such as elderly and disabled people can also struggle to have their needs met. At a time of compartmentalization of groups of varied orientations, it would seem that spaces of worship have failed to escape the wrath of

The concept of inclusive education, discussed here in relation to students with disability, has emerged from a global trend aimed at ensuring the most marginalised and vulnerable students can access and participate in education (Carrington et al. 2012).

IQ and success are related...to a point. Sure, someone with an IQ of 150 (a “genius” by all normal standards) is going to do much better in life than someone with an IQ of 80 (nearly “mentally disabled”).

If you were to imagine a life where you had very little power, did not have a voice and things happened to you, not with you - what would that feel like?

Care is feminized and invisibilized labor. Care is something that many (not all) poor/working-class folks do like breathing—we got time! It’s just the right thing to do, right? What’s going on with race and entitlement? Who feels comfy asking? Are the white queers, the pretty queers, the middle-class, relatively happy, skinny, normal queers getting much care? How many masculine-gendered people have I cared the ass off for, with no reciprocity? Talk about this stuff! It’s really important! Disrupt it! Get the masc, pretty, abled people to put in time!

The body, at the centre of a web of power relations, is measured and categorized in many different ways (gender, race, mental health, disability, age, appearance, etc.), of which sexuality is one category. We are painfully aware of the extent to which we are considered ‘normal’ on each strand of this web and we self-monitor in relation to this, for example when we read our friends’ posts on social media.

[T]he definitional shift away from the medical/individual model makes room for new understandings of how best to solve the “problem” of disability. In the alternative perspective, which I call the political/relational model, the problem of disability no longer resides in the minds or bodies of individuals but in built environments and social patterns that exclude or stigmatize particular kinds of bodies, minds, and ways of being. For example, under the medical/individual model, wheelchair users suffer from impairments that restrict their mobility. These impairments are best addressed through medical interventions and cures; failing that, individuals must make the best of a bad situation, relying on friends and family members to negotiate inaccessible spaces for them. Under a political/relational model of disability, however, the problem of disability is located in inaccessible buildings, discriminatory attitudes, and ideological systems that attribute normalcy and deviance to particular minds and bodies. The problem of disability is solved not through medical intervention or surgical normalization but through social change and political transformation.

A political/relational model of disability, on the other hand, makes room for more activist responses, seeing “disability” as a potential site for collective reimagining. Under this kind of framework, “disability awareness” simulations can be reframed to focus less on the individual experience of disability—or imagined experience of disability—and more on the political experience of disablement. For example, rather than placing nondisabled students in wheelchairs, the Santa Barbara-based organization People in Search of Safe and Accessible Restrooms (PISSAR) places them in bathrooms, armed with measuring tapes and clipboards, to track the failures and omissions of the built environment. As my fellow restroom revolutionaries explain in our manifesto, “This switch in focus from the inability of the body to the inaccessibility of the space makes room for activism and change in ways that ‘awareness exercises’ may not.” In creating and disseminating a “restroom checklist,” PISSAR imagines a future of disability activism, one with disability rights activists demanding accessible spaces; contrast that approach with the simulation exercises, in which “awareness” is the future goal, rather than structural or systemic change.

[A] political/relational framework recognizes the difficulty in determining who is included in the term “disabled,” refusing any assumption that it refers to a discrete group of particular people with certain similar essential qualities. On the contrary, the political/relational model of disability sees disability as a site of questions rather than firm definitions: Can it encompass all kinds of impairments—cognitive, psychiatric, sensory, and physical? Do people with chronic illnesses fit under the rubric of disability? Is someone who had cancer years ago but is now in remission disabled? What about people with some forms of multiple sclerosis (MS) who experience different temporary impairments—from vision loss to mobility difficulties—during each recurrence of the disease, but are without functional limitations once the MS moves back into remission? What about people with large birthmarks or other visible differences that have no bearing on their physical capabilities, but that often prompt discriminatory treatment?

We need to be much more vigilant and aware of the risks inherent in touting the importance of family involvement and family care. Too easily, those calls can be reinterpreted to mean that the only care worth supporting is that provided by relatives, inadvertently demonizing and pathologizing the use of paid attendants. This is not to say that family members who provide attendant care for their disabled relatives should not themselves be compensated for their work; indeed, I support consumer-directed attendant services that allow disabled people to hire their own attendants, including family members. But, as Laura Hershey explains, seeing attendant care as something best provided by a family member too easily perpetuates the idea that disability is a private problem concerning the family that has no place in the public sphere. This attitude, in turn, leads to the continued devaluation of caregiving; abysmal wages and working conditions are justified on the basis that family members—almost always women—would be doing this work anyway and therefore any compensation, no matter how meager, is sufficient.

I have heard politicians like John Major in the U.K. and his counterparts in the U.S. say that what we need to do to solve the problem of crime and violence is to teach criminals to learn the different between right and wrong. In other words, we need to teach them to recognize the difference between justice and injustice, and to pursue the former and eschew the latter. But what the politicians who mouth these sentiments do not realize is that the violent criminals are perfectly aware of the difference between right and wrong. They realize that they have been victims of injustice (most of all, from those who preach to them most loudly about it), and they commit their crimes in order to achieve some measure of justice, by taking something back from a society that has subjected them to a degree of deprivation to which it does not subject others. For example, how can we, as a society, say that we have something to teach about justice, when we permit the perpetuation of an economic system in which some people inherit millions of pounds while most people inherit nothing? How can we speak of equality of opportunity under those conditions? Violent criminals are not violent because they are dumb, out of touch with reality, or unable to recognize hypocrisy, dishonesty, and injustice when they see it. They are violent precisely because they are aware of the hypocrisy, dishonesty, and injustice that surrounds them and of which they have been the victims. That does not mean that they respond to those conditions in a rational or just way, or that we should tolerate and permit their violence — which affects their fellow victims much more often than it does their oppressors. But it does mean that we cannot expect to stop the kind of violence that we call crime until we stop the kind of violence that I have called structural in "Structural Violence" (1999). By this I mean the deaths and disabilities that are caused by the economic structure of our society, its division into rich and poor. Structural violence is not only the main form of violence, in the sense that poverty kills far more people (almost all of them very poor) than all the behavioral violence put together, it is also the main cause of violent behavior. Eliminating structural violence means eliminating relative poverty.