Disability Is Not A Hindrance Quotes

It was probably no accident that it was the cripple Hephaestus who made ingenious machines; a normal man didn't have to hoist or jack himself over hindrances by means of cranks, chains and metal parts. Then it was in the line of human advance that Einhorn could do so much.

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.

Stage fright is very common and could be overcomed through step by step processes, but stuttering is a fright that takes time to conquer.

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.

As illustrated by Woman on the Edge of Time, and as manifested in the furor surrounding McCullough and Duchesneau's reproductive choices, disability is often seen as a difference that has no place in the future. Disability is a problem that must be eliminated, a hindrance to one's future opportunities, a drag on one's quality of life. Speaking directly about the Duchesneau and McCullough case, bioethicist Alta Charo argues, “The question is whether the parents have violated the sacred duty of parenthood, which is to maximize to some reasonable degree the advantages available to their children. I'm loath to say it, but I think it's a shame to set limits on a child's potential.” Similar claims are made in opposition to same-sex parenting; critics argue that children raised in queer households will have a lower quality of life than children raised in heterosexual ones. However, in both of these situations, it is assumed not only that disability and queerness inherently and irreversibly lower one's quality of life but also that there is only one possible understanding of “quality of life” and that everyone knows what “it” is without discussion or elaboration.

[T]he 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; . . . 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. —JOHN STUART MILL,1 The Subjection of Women (1869)