{"product_id":"105843","title":"Challenges of Disability Studies ","description":"\u003ccenter\u003e\u003cdiv style=\"text-align:center\"\u003e\u003cimg src=\"https:\/\/tmgdisk01.cafe24.com\/images\/vs\/4172\/sv\/3jYHtSBfYrhqV2Q34WfPXt59lewJkB.png?v=1765124209\" style=\"max-width:100%;max-height:10px\"\u003e\u003c\/div\u003e\u003c\/center\u003e\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\u003ccenter\u003e\n\n\u003cdiv style=\"width:95%\"\u003e\n\n\u003cdiv style=\"text-align:center;font-size:30px;font-weight:bolder;line-height:1.6em\"\u003e Challenges of Disability Studies \u003c\/div\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003cdiv style=\"border-bottom:1px;border-bottom-style:dotted;border-color:;padding-bottom:20px\"\u003e\u003ccenter\u003e\u003ctable align=\"center\" width=\"100%\"\u003e\u003ctbody style=\"border:0px\"\u003e\n\n\u003ctr\u003e\u003ctd align=\"center\" style=\"line-height:1.2em;text-align:center;font-size:18px;color:black;font-weight:bold;padding-bottom:20px;\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\n\n\u003ctr\u003e\u003ctd style=\"text-align:center\"\u003e\u003cimg src=\"https:\/\/image.yes24.com\/goods\/81544289\/XL\" style=\"max-width:100%;height:auto\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\n\n\n\u003c\/tbody\u003e\u003c\/table\u003e\u003c\/center\u003e\u003c\/div\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003cdiv style=\"width:95%;{split_style6}padding-top:20px;padding-bottom:20px\"\u003e\n\n\u003cdiv style=\"text-align:left;font-size:16px;font-weight:bold;padding-bottom:20px\"\u003e Description \u003c\/div\u003e\n\n\u003cdiv style=\"text-align:left;word-break:break-all;font-size:14px;line-height:1.6em;\"\u003e\n\n\u003cdiv\u003e\u003ch5\u003e \u003cb\u003eBook Introduction\u003c\/b\u003e\n\u003c\/h5\u003e\u003c\/div\u003e\n\u003cdiv\u003e\n\u003cdiv\u003e\u003cdiv\u003e \u003cb\u003eIs the disabled person's body the problem?\u003cbr\u003e Is the problem a society that discriminates against people with disabilities?\u003cbr\u003e Nine Journeys to Disability Liberation\u003cbr\u003e\u003c\/b\u003e\u003cbr\u003e Kim Do-hyeon, a teacher at the Noddle Night School for the Disabled and a researcher at the Noddle Disability Studies Institute, who has emphasized that 'disability' should be viewed as a 'social product' rather than an impairment existing in the 'individual body' through books such as 'Do You Know Disability' and 'Reading Disability Studies Together', has returned with a new book after 10 years.\u003cbr\u003e Through his numerous publications and translations, Kim Do-hyun has sharply analyzed aspects of a society centered on non-disabled people, while also actively introducing various foreign theories that open up new ways of thinking about disability.\u003cbr\u003e In my new book, \"The Challenge of Disability Studies,\" I attempted to look at society from the perspective of those at the very bottom of the human hierarchy, including people with disabilities.\u003cbr\u003e\u003cbr\u003e \u003cbr\u003eThrough this \"peripheral perspective,\" the book dissects prejudiced thinking toward people with disabilities and minorities, while also directly addressing the most pressing issues facing disability in our society today.\u003cbr\u003e It weaves together the still dominant logic of 'eugenics', the social oppression and exclusion experienced by people with disabilities, and the independence, self-determination, and labor of people with disabilities, all of which are extremely important and controversial topics in their own right.\u003cbr\u003e Let's follow the author's meticulous insights, as he has devoted himself to the ongoing struggle to \"eliminate discrimination against people with disabilities\" and to research without neglecting any aspect of it.\u003cbr\u003e\n\n\u003c\/div\u003e\u003c\/div\u003e\n\u003cdiv\u003e\u003cul\u003e\u003cli\u003e You can preview some of the book's contents.\u003cbr\u003e \u003cspan\u003ePreview\u003c\/span\u003e\n\n\u003c\/li\u003e\u003c\/ul\u003e\u003c\/div\u003e\n\u003c\/div\u003e\n\u003cbr\u003e\u003cdiv\u003e\u003ch5\u003e \u003cb\u003eindex\u003c\/b\u003e\n\u003c\/h5\u003e\u003c\/div\u003e\n\u003cdiv\u003e\n\u003cdiv\u003e Publishing a book 6\u003cbr\u003e \u003cb\u003e\u003cbr\u003ePart 1 Access\u003cbr\u003e\u003c\/b\u003e\u003cbr\u003e Chapter 1: Disability Studies: Collaborative Mission 21\u003cbr\u003e 1.\u003cbr\u003e Disability Studies: Why We Need It 23\u003cbr\u003e 2.\u003cbr\u003e What is Disability Studies? 30\u003cbr\u003e\u003cbr\u003e Chapter 2: How \"Damage\" Becomes \"Disability\" 47\u003cbr\u003e 1.\u003cbr\u003e Questioning the category of disabled people 49\u003cbr\u003e 2. \u003cbr\u003ePeople become disabled because they are discriminated against 59\u003cbr\u003e 3.\u003cbr\u003e Disability issues are not the problem of the disabled 78\u003cbr\u003e \u003cb\u003e\u003cbr\u003ePart 2 Reflection\u003cbr\u003e\u003c\/b\u003e\u003cbr\u003e Chapter 3: The Age of Eugenics Is Not Over 87\u003cbr\u003e 1.\u003cbr\u003e The Reality of Eugenics, Which Swept the First Half of the 20th Century\u003cbr\u003e 2.\u003cbr\u003e Eugenics Puts on a New Frontier 121\u003cbr\u003e 3.\u003cbr\u003e The Eugenics Society: Eugenics Through the Backdoor 139\u003cbr\u003e\u003cbr\u003e Chapter 4: Peter Singer's Animal Liberation: Liberation or Another Discrimination? 161\u003cbr\u003e 1.\u003cbr\u003e Anthropocentrism Justifies Discrimination and Hierarchy 163\u003cbr\u003e 2.\u003cbr\u003e Peter Singer's Animal Liberation: The Persistent Hierarchy and Ranking 168\u003cbr\u003e 3.\u003cbr\u003e We are all connected 184\u003cbr\u003e 4.\u003cbr\u003e Epilogue: Philosopher's Nightmare 195\u003cbr\u003e\u003cbr\u003e Chapter 5: What Does Justice Mean for People with Disabilities? 199\u003cbr\u003e Reading Fraser's Theory of Justice Through the Lens of Disability Politics\u003cbr\u003e 1.\u003cbr\u003e We need both 'distribution' and 'recognition' 204\u003cbr\u003e 2.\u003cbr\u003e How to Move Beyond the Identity Model 217\u003cbr\u003e 3.\u003cbr\u003e Disabled Persons, Excluded from Participation 226\u003cbr\u003e 4.\u003cbr\u003e The Politics of Human Rights: Re-Questioning the Boundaries of Justice 234\u003cbr\u003e \u003cb\u003e\u003cbr\u003e3rd part transition\u003cbr\u003e\u003c\/b\u003e \u003cbr\u003eChapter 6: Beyond the Illusion of Party-ism: Toward a Politics of Transversality 253\u003cbr\u003e : Understanding the Disability Rights Critically\u003cbr\u003e 1.\u003cbr\u003e What is Disability Rights? 258\u003cbr\u003e 2.\u003cbr\u003e Are your liberation and mine separate? 268\u003cbr\u003e 3.\u003cbr\u003e The Politics of Transversality: Rooting and Moving Again 276\u003cbr\u003e 4.\u003cbr\u003e Partisanship is not the movement's \"ideology\" 284\u003cbr\u003e Boron Identity: Dismantle or Transcend? 289\u003cbr\u003e\u003cbr\u003e Chapter 7: Beyond the Dichotomy of Self-Reliance and Dependence, Towards a World of Symbiosis 299\u003cbr\u003e 1.\u003cbr\u003e Establishment: 'Repairing' Unclean Bodies 303\u003cbr\u003e 2.\u003cbr\u003e Self-Reliance: Its Potential and Pitfalls 308\u003cbr\u003e 3.\u003cbr\u003e Coalition: Standing Together, Not Alone or Dependent 315\u003cbr\u003e \u003cb\u003e\u003cbr\u003ePart 4 Challenge\u003cbr\u003e\u003c\/b\u003e\u003cbr\u003e Chapter 8: Self-Determination: The Right Between You and Me 333\u003cbr\u003e : Self-determination from a coalition perspective\u003cbr\u003e 1.\u003cbr\u003e Enjoying things according to one's ability is not a right 338\u003cbr\u003e 2.\u003cbr\u003e Self-determination, the right to make your own decisions? 343\u003cbr\u003e 3.\u003cbr\u003e Self-determination is a social right 350\u003cbr\u003e 4.\u003cbr\u003e Who's Talking About Adult Guardianship? 356\u003cbr\u003e\u003cbr\u003e Chapter 9: Towards a Labor Society for All 361\u003cbr\u003e 1. \u003cbr\u003eDisabled Persons as Unrecognized Workers 366\u003cbr\u003e 2.\u003cbr\u003e Why is this not labor? 370\u003cbr\u003e 3.\u003cbr\u003e The Struggle for Recognition of Social Values ​​377\u003cbr\u003e 4.\u003cbr\u003e Beyond the Labor Market: A Public Citizen Labor System 387\u003cbr\u003e\u003cbr\u003e Reference 403\u003cbr\u003e Search 414\u003c\/div\u003e\n\u003cdiv\u003e\u003c\/div\u003e\n\u003c\/div\u003e\n\u003cbr\u003e\u003cdiv\u003e\u003ch5\u003e \u003cb\u003eInto the book\u003c\/b\u003e\n\u003c\/h5\u003e\u003c\/div\u003e\n\u003cdiv\u003e\n\u003cdiv\u003e\n\u003cdiv\u003e To see the world from the perspective of disability studies means to view the landscape of this society from the perspective of those at the very back of the human hierarchy, or from the perspective of those who have been pushed to the margins of this world.\u003cbr\u003e The positions of the rear and the periphery not only allow us to see different sides of the same object, but also allow us to see landscapes that are not visible from the front and the center.\u003cbr\u003e And it will not only be a different world than the one seen from the front and center, but it will also be a much more inclusive and expansive world.\u003cbr\u003e --- p.12\u003cbr\u003e\u003cbr\u003e Damage is just damage. \u003cbr\u003eImpairment becomes a disability only within a specific relationship.' In this case, the specific relationship is none other than a 'discriminatory' and 'oppressive' relationship, and in this context, we can say that 'people with disabilities are not discriminated against because they are disabled, but become disabled because they are discriminated against.'\u003cbr\u003e --- p.74~75\u003cbr\u003e\u003cbr\u003e Disability issues are not ‘disabled people’s issues’ in the sense that there is something wrong with disabled people.\u003cbr\u003e The issue of disability is 'a problem of relationships between disabled and non-disabled people.'\u003cbr\u003e So, if on one side of the disability issue are people with disabilities, on the other side are people without disabilities.\u003cbr\u003e To solve the problem of disability, disabled people must unite more and raise their awareness of their rights, but ultimately, non-disabled people must change and a society centered on non-disabled people must change.\u003cbr\u003e In other words, non-disabled people cannot be unrelated to the issue of disability.\u003cbr\u003e --- p.82~83\u003cbr\u003e \u003cbr\u003eWhen eugenic desires are internalized by modern self-managing subjects, neoliberal power can operate a eugenic system through genetic services and biotechnological products sold in the market.\u003cbr\u003e Even if we don't necessarily implement coercive policies.\u003cbr\u003e --- p.152\u003cbr\u003e\u003cbr\u003e If this society and other members of society do not treat me with dignity, I cannot be a dignified being.\u003cbr\u003e Therefore, we must change the question.\u003cbr\u003e The question is not, 'Why are humans dignified beings?' but, 'Under what social relationships and conditions can humans become dignified?'\u003cbr\u003e This is the fundamental answer that human rights politics can offer to those who constantly question and deny the human dignity of people with cognitive disabilities.\u003cbr\u003e --- p.249\u003cbr\u003e \u003cbr\u003eI believe that the new value that emerges when we overcome the dichotomy of independence\/dependence is 'working together as an island', that is, coalition.\u003cbr\u003e In other words, we must move toward a life of solidarity, not as individuals standing alone or as stigmatized dependencies, but as people standing together.\u003cbr\u003e --- p.330\u003cbr\u003e\u003cbr\u003e When properly understanding self-determination from a coalitional perspective, the key elements are ‘judgment’ and ‘communication.’\u003cbr\u003e Here, we need to break away from anthropocentric and rationalist thinking, that is, the common belief that only humans, endowed with reason and language, can judge and communicate.\u003cbr\u003e All living things judge and communicate in their own way.\u003cbr\u003e Not only non-human animals, but sometimes even plants.\u003cbr\u003e From an anthropocentric perspective, it has been relegated to nothing more than instinctive judgment or low-level sympathy.\u003cbr\u003e --- p.345\u003cbr\u003e \u003cbr\u003eJust as good facilities cannot be a goal to be pursued under the pretext of being an option to guarantee the housing rights of people with disabilities, a good adult guardianship system cannot be a goal to be pursued under the pretext of protecting the rights of people with developmental disabilities.\u003cbr\u003e Some people even call the institution and the adult guardianship system a necessary evil.\u003cbr\u003e That might be the case.\u003cbr\u003e But just as “a bad law is not a law, it is just evil,” a necessary evil is also just evil.\u003cbr\u003e It is not the disabled who need bad laws and necessary evils, but the society that oppresses them.\u003cbr\u003e\n\n\u003c\/div\u003e\n\u003cdiv\u003e --- p.359\u003c\/div\u003e\n\u003c\/div\u003e\n\u003cdiv\u003e\u003c\/div\u003e\n\u003c\/div\u003e\n\u003cbr\u003e\u003cdiv\u003e\u003ch5\u003e \u003cb\u003ePublisher's Review\u003c\/b\u003e\n\u003c\/h5\u003e\u003c\/div\u003e\n\u003cdiv\u003e\n\u003cdiv\u003e \u003cb\u003eIs the disabled person's body the problem?\u003cbr\u003e Is the problem a society that discriminates against people with disabilities?\u003cbr\u003e Nine Journeys to Disability Liberation\u003cbr\u003e\u003cbr\u003e “People who are defined by the problem can redefine the problem.\u003cbr\u003e “When you have power, the revolution begins.”\u003c\/b\u003e\u003cbr\u003e  \u003cbr\u003eKim Do-hyeon, a teacher at the Noddle Night School for the Disabled and a researcher at the Noddle Disability Studies Institute, who emphasized that 'disability' should be viewed as a 'social product' rather than an impairment existing in the 'individual body' through books such as 'Do You Know Disability?' and 'Reading Disability Studies Together,' has returned with a new book after 10 years.\u003cbr\u003e Through his numerous publications and translations, Kim Do-hyun has sharply analyzed aspects of a society centered on non-disabled people, while also actively introducing various foreign theories that open up new ways of thinking about disability.\u003cbr\u003e In my new book, “The Challenge of Disability Studies,” I attempted to look at society from the perspective of those at the very bottom of the human hierarchy, including people with disabilities.\u003cbr\u003e Through this \"peripheral perspective,\" the book dissects prejudiced thinking toward people with disabilities and minorities, while also directly addressing the most pressing issues facing disability in our society today. \u003cbr\u003eIt weaves together crucial and controversial topics, including the still-dominant logic and system of \"eugenics,\" the social oppression and exclusion experienced by people with disabilities, and the independence, self-determination, and labor of people with disabilities.\u003cbr\u003e Let's follow the author's meticulous insights, as he has devoted himself to the ongoing struggle to \"eliminate discrimination against people with disabilities\" and to research without neglecting any aspect of it.\u003cbr\u003e\u003cbr\u003e \u003cb\u003eExploring the Society That Creates Disabilities\u003c\/b\u003e\u003cbr\u003e We often think of people with disabilities as people who have suffered some physical damage and are unable to perform certain activities.\u003cbr\u003e In other words, the dominant way of perceiving a disabled person is as ‘a person who cannot do something because of a physical impairment.’\u003cbr\u003e This explanation, which undoubtedly seems reasonable, is the definition of disability specified by the World Health Organization (WHO) (International Classification of Impairments, Disabilities and Handicaps, ICIDH).\u003cbr\u003e But is that really the case? Disability studies precisely exposes a gap in this smooth logic. \u003cbr\u003eThe question is whether the cause of that 'cannot be done' is truly a physical or mental damage to the individual's body.\u003cbr\u003e Let's think about it this way.\u003cbr\u003e It's virtually impossible for wheelchair users to board regular city buses. According to the WHO's ICIDH criteria, these individuals are ineligible for these buses because of their physical impairments.\u003cbr\u003e However, with the enactment of the Act on Promotion of Transportation Convenience for the Transportation Disadvantaged in 2005, low-floor buses were deployed in Korea, and people with disabilities who also use wheelchairs can now ride low-floor buses.\u003cbr\u003e When a person with the same injury can perform the same action of 'riding a bus' in some cases (regular city buses) and in other cases (low-floor buses), can we really say that the cause of 'not being able to ride a bus' is due to the injury existing in the individual's body? \u003cbr\u003eRather, we need to focus on the social conditions that prevent people with the same impairment from riding or being able to ride the bus.\u003cbr\u003e Why does the \"impairment\" a particular individual possesses translate beyond the impairment itself into a disability—an inability to do something? Disability studies focuses on the specific relationships that transform \"impairment\" into \"disability.\"\u003cbr\u003e This relationship is precisely a 'discriminatory' and 'oppressive' relationship, and it is not much different from the way other minorities, such as blacks or women, are excluded.\u003cbr\u003e People are not discriminated against because they are disabled, they become disabled because they are discriminated against.\u003cbr\u003e If this happens, the direction for solving the disability problem will also change completely.\u003cbr\u003e If the root cause of disability is defined as 'damage', then the solution is simply to 'repair' the damage in the body. \u003cbr\u003eHowever, if we share the insight that social discrimination and oppression ultimately turn 'impairment' into 'disability,' then only changing the very structures of discrimination and oppression can be a true solution.\u003cbr\u003e It is time for all members of society to take to heart the catchphrase of the '420 Struggle to Eliminate Discrimination against Persons with Disabilities': \"A revolution begins when those defined by the problem have the power to redefine that problem.\"\u003cbr\u003e\u003cbr\u003e \u003cb\u003eThe 20th century of humanity dominated by eugenics\u003c\/b\u003e\u003cbr\u003e Throughout human history, certain abnormalities or damage to the body have always been indicators of 'inferiority'.\u003cbr\u003e The history of turning ‘damage’ into ‘disability’ is that long.\u003cbr\u003e Even the ancient philosopher Plato said that a judicial and medical system should be legislated to allow for the direct execution of \"people with incurable mental defects\" (Book 3 of The Republic). \u003cbr\u003eAbove all, Western society's long-standing desire to improve the quality of its race and create better human beings speaks volumes to us.\u003cbr\u003e What underpins eugenics is the belief that artificial selection is necessary to create a superior human species.\u003cbr\u003e It is no exaggeration to say that the 20th century was truly the 'age of eugenics.'\u003cbr\u003e After Darwin formalized the theory of 'natural selection through struggle for existence' in 'The Origin of Species' in 1859, 'social Darwinism', which attempts to explain human society from an evolutionary perspective, began to spread in England.\u003cbr\u003e Of course, it would be more fair to say that the logic of 'competition' and 'elimination' itself was the zeitgeist that dominated the society in which Darwin lived. \u003cbr\u003eThe United States was the country that most successfully popularized eugenics, with large capitalists such as the Carnegie Institute of Steel King Carnegie, the Rockefeller Foundation of Oil King Rockefeller, and the Racial Improvement Foundation of Cereal King John Kellogg claiming to be financial sponsors of eugenics.\u003cbr\u003e Amidst the whirlwind popularity of eugenics, countless people are being forced or unknowingly subjected to sterilization.\u003cbr\u003e After the world's first sterilization law was passed in Indiana, USA in 1907 and sterilization surgery was established as a national policy, sterilization laws spread throughout the world.\u003cbr\u003e Nazi Germany performed mass sterilization operations on people with disabilities and even committed mass murder of people with disabilities under the pretext of euthanasia.\u003cbr\u003e It is shocking that even the Nordic countries (Sweden, Denmark, Norway, and Finland), known to us for their excellent welfare policies, were involved in eugenics. \u003cbr\u003eAbove all, Sweden was the first country in the world to establish a eugenics research institute called the National Institute for Racial Biology (not a private one) at the government level, and implemented much stricter sterilization laws than its neighbors.\u003cbr\u003e\u003cbr\u003e \u003cb\u003eEugenics still dominates our daily lives.\u003c\/b\u003e\u003cbr\u003e So what about now? Has such horrific eugenic violence disappeared? Surprisingly, we still live in a society dominated by eugenics.\u003cbr\u003e In response to the changing times, new eugenic systems, labeled as “anthropogenetics” and “medical genetics,” dominate our daily lives even more subtly.\u003cbr\u003e Even if it is not necessarily a surgical procedure or euthanasia, we have developed ideal technologies that can prevent the birth of disabled people in the first place.\u003cbr\u003e Representative prenatal tests commonly performed in obstetrics and gynecology departments include maternal serum tests, ultrasound tests, and amniocentesis. \u003cbr\u003eThese tests allow for the early detection of fetal disabilities, allowing selective abortion only for fetuses with disabilities.\u003cbr\u003e Prenatal testing is ostensibly justified as a right for prospective parents to make 'informed choices' and is thought to provide fairly objective information.\u003cbr\u003e However, prenatal checkups are essentially like a train ticket with a set destination.\u003cbr\u003e Screening tests, such as maternal serum testing, that all pregnant women undergo already presuppose diagnostic tests, such as amniocentesis, which in turn inevitably presuppose elective abortion.\u003cbr\u003e According to statistics from the United States and the United Kingdom, more than 85 percent of women diagnosed with Down syndrome through amniocentesis chose abortion. \u003cbr\u003eAdditionally, it is difficult to see genetic counseling based on prenatal testing and examinations as providing objective information.\u003cbr\u003e The argument that if something is incurable, it should be prevented in advance is problematic because it overlooks the experiences of countless people with disabilities who view disability not as a simple tragedy but as an integral part of life.\u003cbr\u003e And what about the social and economic pressures that lead people to choose abortion for their disabled children?\u003cbr\u003e In a society dominated by a culture of discrimination against people with disabilities and with limited social support for them, can the choice of parents to abort their children with disabilities truly be considered a free choice?\u003cbr\u003e Given that the neoliberal governing environment continues to produce \"self-managing\" subjects who internalize market principles and desires, demand for \"genetic services\" based on eugenics will only increase in the future. \u003cbr\u003eNow, labor is no longer simply labor power, but rather the 'capital of ability' that workers possess as their aptitude and talent, and the level of wages varies according to this 'capital of ability'.\u003cbr\u003e Therefore, individuals must operate themselves with an 'entrepreneur's mindset'.\u003cbr\u003e Reading self-development books, investing in yourself through 'building up your specs', and plastic surgery and fitness to enhance your appearance are all examples of such practices.\u003cbr\u003e From this perspective, people with disabilities due to genetic or congenital defects are vulnerable from the start.\u003cbr\u003e In today's society, where competition is fierce and the importance of \"immaterial labor\" grows, can people with disabilities truly survive without exclusion? Isn't it more likely that the eugenicist desire to have children superior to others and without defects will intensify? Let's remember this. \u003cbr\u003eGenetic services and biotechnology products sold on the market can readily be eugenic.\u003cbr\u003e\u003cbr\u003e \u003cb\u003eChallenging anthropocentrism\u003c\/b\u003e\u003cbr\u003e If we broaden our perspective a little more, we can see that the problem setting of 'disabled-non-disabled' is fundamentally connected to a specific perspective on 'humanity'.\u003cbr\u003e This book points out that humanism, or anthropocentrism, reinforces a world centered on non-disabled people, and therefore is a worldview we must overcome to liberate people with disabilities.\u003cbr\u003e Why does humanism, which at first glance seems to be the antithesis of eugenics, end up oppressing people with disabilities?\u003cbr\u003e According to humanism, which is also the worldview of modern Western culture, 'all humans are nothing other than rational beings.'\u003cbr\u003e According to this standard, all beings in the world are divided into rational beings and non-rational beings, and the world is also divided into the human world and the natural world. \u003cbr\u003eThis universal proposition, which at first glance seems to call ‘all human beings’ ‘equal rational beings,’ is very deceptive in that it implies the contraposition that ‘beings that are not rational are not human.’\u003cbr\u003e In other words, this becomes a mechanism to discriminate against and oppress other humans who fall short of certain norms and normality.\u003cbr\u003e Peter Singer, a thinker who cannot be left out in relation to 'overcoming anthropocentrism', also repeated 'anthropocentrism' by establishing a hierarchy in the value of life.\u003cbr\u003e He argued that numerous acts committed by humans against animals are due to 'speciesism' and advocated for the rights and equality of 'non-human animals' rather than 'human animals'. \u003cbr\u003eBut ironically, when he argues for the rights of 'non-human animals' and talks about incorporating some animals into the world of 'persons', he cites 'reason' and 'language ability' as his reasons.\u003cbr\u003e Although we have considered the existence of 'non-human animals', we have not been able to escape the hierarchy that assumes that certain lives are more valuable.\u003cbr\u003e According to his criteria, while some animals are incorporated into the world of persons, some humans are, on the contrary, banished to the world of the impersonal.\u003cbr\u003e I am talking about humans who have ‘reason’ and ‘language ability’ lower than that of animals.\u003cbr\u003e Ultimately, the interpretation that Singer has transcended 'human-centrism' is overly simplistic and naive.\u003cbr\u003e Rather, it would be more accurate to see him as accurately embodying the violent nature of 'human-centrism'. \u003cbr\u003eAs pioneering scholars like Spinoza in the 17th century and Lynn Margulis, who passed away in 2011, have observed, humans are in no way superior to other living beings or microorganisms.\u003cbr\u003e We cannot even survive without a symbiotic relationship with them.\u003cbr\u003e Even when we believe we can do something on our own, we are dependent on others or other entities.\u003cbr\u003e This relationship is obscured the moment we take the view of evolution as a 'great chain of being'.\u003cbr\u003e Once we recognize these innumerable relationships that make us who we are, there is no longer any need to assume a hierarchy that divides beings.\u003cbr\u003e What is important is not the selection of lower or higher beings, but the meeting of one being with another.\u003cbr\u003e Through that meeting, each other's capabilities may either increase or decrease.\u003cbr\u003e For example, let's look at the relationship between a disabled person and an activity assistant (walker). \u003cbr\u003eWalking is “a new activity created by two different bodies becoming one, rather than a non-disabled person doing the work that a disabled person cannot do.”\u003cbr\u003e What about the following cries from severely disabled people who were forcibly taken away from the protest site and had their electric wheelchairs taken away by the police?\u003cbr\u003e “You guys, that’s part of my body!” There’s no need to explain what kind of “enhancement of capacity” comes from the encounter between a severely disabled person and a power wheelchair.\u003cbr\u003e\u003cbr\u003e \u003cb\u003eNewly written independence and dependence\u003c\/b\u003e\u003cbr\u003e So, rather than trying to avoid being dependent on someone or something, shouldn't we be seeking ways to distort and improve our notions of dependence? We often equate \"dependence\" with \"independence.\"\u003cbr\u003e The 'independent living movement', which aroused strong aspirations among people with severe disabilities, was also not completely free from the dichotomy of dependence and independence. \u003cbr\u003eAccording to the National Council on Independent Living, the current concept of independent living is also defined as “the participation of people with disabilities in all life choices and decisions, with minimal intervention or protection from others in life decisions.”\u003cbr\u003e In other words, the core of this definition is the ‘right to self-determination.’\u003cbr\u003e However, this 'self-determination' model has limitations in that it treats people with developmental or mental disabilities as irrational beings, once again reinforcing rationalist thinking. \u003cbr\u003eJust as the goal of the disability movement isn't to recognize disabled people as normal, but to dismantle the very dichotomous framework that divides normal and abnormal, shouldn't we now recognize the deceptive nature of the stigma and oppression of \"dependent beings\"? Rather than countering with the assertion that \"disabled people are independent,\" breaking down the very dichotomy of independence and dependence, recognizing that humans are inherently dependent beings, will create more fundamental change.\u003cbr\u003e As we reframe the relationship between independence and dependence, our understanding of self-determination also changes.\u003cbr\u003e Contrary to popular misconception, the right to self-determination does not mean the right of a subject to decide for himself or herself and do as he or she wishes in all circumstances.\u003cbr\u003e A life where one always makes decisions on one's own is impossible for anyone. \u003cbr\u003eThe right to self-determination is a right realized when multiple decision-making entities depend on each other and communicate and coordinate their opinions and judgments.\u003cbr\u003e Of course, before that, we need to break the common belief that only humans with reason and language can judge and communicate.\u003cbr\u003e This is especially true when considering the self-determination rights of people with developmental disabilities.\u003cbr\u003e If you omit the process itself and exclude that person because you think (communication) won't work anyway or because the process of communication and coordination is difficult, then that is clearly a violation of the person's right to self-determination.\u003cbr\u003e It is difficult to limit the ability to judge and communicate to standard rational and non-developmentally disabled language expressions.\u003cbr\u003e No one can predict what new capabilities will emerge from the meeting of people with different communication styles. \u003cbr\u003e\n\n\u003c\/div\u003e\n\u003cdiv\u003e\u003c\/div\u003e\n\u003c\/div\u003e\n\u003c\/div\u003e\n\n\n\u003c\/div\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003cdiv style=\"width:95%;padding-top:20px;padding-bottom:20px\"\u003e\n\n\u003cdiv style=\"text-align:left;font-size:16px;font-weight:bold;padding-bottom:20px\"\u003e GOODS SPECIFICS \u003c\/div\u003e\n\n\u003cdiv style=\"text-align:left;font-size:14px;line-height:1.6em;\"\u003e\n\n\u003cdiv style=\"width:100%;margin-bottom:5px;line-height:1.6em;font-size:14px\"\u003e - \u003cstrong\u003ePublication date:\u003c\/strong\u003e November 4, 2019\u003c\/div\u003e\n\n\u003cdiv style=\"width:100%;margin-bottom:5px;line-height:1.6em;font-size:14px\"\u003e - \u003cstrong\u003ePage count, weight, size:\u003c\/strong\u003e 424 pages | 534g | 145*225*23mm\u003c\/div\u003e\n\n \u003cdiv style=\"width:100%;margin-bottom:5px;line-height:1.6em;font-size:14px\"\u003e- \u003cstrong\u003eISBN13:\u003c\/strong\u003e 9791190422000\u003c\/div\u003e\n\n\u003cdiv style=\"width:100%;margin-bottom:5px;line-height:1.6em;font-size:14px\"\u003e - \u003cstrong\u003eISBN10:\u003c\/strong\u003e 119042200X \u003c\/div\u003e\n\n\n\u003c\/div\u003e\n\n\n\u003c\/div\u003e\n\n\n\u003c\/div\u003e\n\n\u003ccenter\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003cspan\u003e\u003c\/span\u003e\n\n\u003c\/center\u003e\n\n\n\u003c\/center\u003e","brand":"LIBRAIRIE COREENNE","offers":[{"title":"Default Title","offer_id":43893976924202,"sku":"105843","price":31.0,"currency_code":"EUR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0683\/2750\/5962\/files\/143016fd1dc4474971f00c4a570534e4.jpg?v=1765427607","url":"https:\/\/librairie.coreenne.fr\/en\/products\/105843","provider":"LIBRAIRIE COREENNE","version":"1.0","type":"link"}