A comprehensive history of abortion in Renaissance Italy.

In this authoritative history, John Christopoulos provides a provocative and far-reaching account of abortion in sixteenth- and seventeenth-century Italy. His poignant portraits of women who terminated or were forced to terminate pregnancies offer a corrective to longstanding views: he finds that Italians maintained a fundamental ambivalence about abortion. Italians from all levels of society sought, had, and participated in abortions. Early modern Italy was not an absolute anti-abortion culture, an exemplary Catholic society centered on the “traditional family.” Rather, Christopoulos shows, Italians held many views on abortion, and their responses to its practice varied.

Bringing together medical, religious, and legal perspectives alongside a social and cultural history of sexuality, reproduction, and the family, Christopoulos offers a nuanced and convincing account of the meanings Italians ascribed to abortion and shows how prevailing ideas about the practice were spread, modified, and challenged. Christopoulos begins by introducing readers to prevailing ideas about abortion and women’s bodies, describing the widely available purgative medicines and surgeries that various healers and women themselves employed to terminate pregnancies. He then explores how these ideas and practices ran up against and shaped theology, medicine, and law. Catholic understanding of abortion was changing amid religious, legal, and scientific debates concerning the nature of human life, women’s bodies, and sexual politics. Christopoulos examines how ecclesiastical, secular, and medical authorities sought to regulate abortion, and how tribunals investigated and punished its procurers—or did not, even when they could have. Abortion in Early Modern Italy offers a compelling and sensitive study of abortion in a time of dramatic religious, scientific, and social change.

One of the most private decisions a woman can make, abortion is also one of the most contentious topics in American civic life. Protested at rallies and politicized in party platforms, terminating pregnancy is often characterized as a selfish decision by women who put their own interests above those of the fetus. This background of stigma and hostility has stifled women’s willingness to talk about abortion, which in turn distorts public and political discussion. To pry open the silence surrounding this public issue, Sanger distinguishes between abortion privacy, a form of nondisclosure based on a woman’s desire to control personal information, and abortion secrecy, a woman’s defense against the many harms of disclosure.

Laws regulating abortion patients and providers treat abortion not as an acceptable medical decision—let alone a right—but as something disreputable, immoral, and chosen by mistake. Exploiting the emotional power of fetal imagery, laws require women to undergo ultrasound, a practice welcomed in wanted pregnancies but commandeered for use against women with unwanted pregnancies. Sanger takes these prejudicial views of women’s abortion decisions into the twenty-first century by uncovering new connections between abortion law and American culture and politics.

New medical technologies, women’s increasing willingness to talk online and off, and the prospect of tighter judicial reins on state legislatures are shaking up the practice of abortion. As talk becomes more transparent and acceptable, women’s decisions about whether or not to become mothers will be treated more like those of other adults making significant personal choices.

After Plato redefines the relationships of rhetoric for scholars, teachers, and students of rhetoric and writing in the twenty-first century. Featuring essays by some of the most accomplished scholars in the field, the book explores the diversity of ethical perspectives animating contemporary writing studies—including feminist, postmodern, transnational, non-Western, and virtue ethics—and examines the place of ethics in writing classrooms, writing centers, writing across the curriculum programs, prison education classes, and other settings.

When truth is subverted, reason is mocked, racism is promoted, and nationalism takes center stage, teachers and scholars of writing are challenged to articulate the place of rhetorical ethics in the writing classroom and throughout the field more broadly. After Plato demonstrates the integral place of ethics in writing studies and provides a roadmap for future conversations about ethical rhetoric that will play an essential role in the vitality of the field.
 

Contributors: Fred Antczak, Patrick W. Berry, Vicki Tolar Burton, Rasha Diab, William Duffy, Norbert Elliot, Gesa E. Kirsch, Don J. Kraemer, Paula Mathieu, Robert J. Mislevy, Michael A. Pemberton, James E. Porter, Jacqueline Jones Royster, Xiaoye You, Bo Wang

Do citizens of a nation such as the United States have a moral duty to obey the law? Do officials, when interpreting the Constitution, have an obligation to follow what that text meant when ratified? To follow precedent? To follow what the Supreme Court today says the Constitution means?

These are questions of political obligation (for citizens) and interpretive obligation (for anyone interpreting the Constitution, often officials). Abner Greene argues that such obligations do not exist. Although citizens should obey some laws entirely, and other laws in some instances, no one has put forth a successful argument that citizens should obey all laws all the time. Greene’s case is not only “against” obligation. It is also “for” an approach he calls “permeable sovereignty”: all of our norms are on equal footing with the state’s laws. Accordingly, the state should accommodate religious, philosophical, family, or tribal norms whenever possible.

Greene shows that questions of interpretive obligation share many qualities with those of political obligation. In rejecting the view that constitutional interpreters must follow either prior or higher sources of constitutional meaning, Greene confronts and turns aside arguments similar to those offered for a moral duty of citizens to obey the law.

 In Against the Gallows, Paul Christian Jones explores the intriguing cooperation of America’s writers—including major figures such as Walt Whitman, John Greenleaf Whittier, E. D. E. N. Southworth, and Herman Melville—with reformers, politicians, clergymen, and periodical editors who attempted to end the practice of capital punishment in the United States during the 1840s and 1850s. In an age of passionate reform efforts, the antigallows movement enjoyed broad popularity, waging its campaign in legislatures, pulpits, newspapers, and literary journals.

“A mind-blowing tour de force that unwraps the myriad objects of addiction that surround us…Intelligent, incisive, and sometimes grimly entertaining.”
—Rod Phillips, author of Alcohol: A History

“A fascinating history of corporate America’s efforts to shape our habits and desires.”
—Vox

We live in an age of addiction, from compulsive gaming and shopping to binge eating and opioid abuse. Sugar can be as habit-forming as cocaine, researchers tell us, and social media apps are deliberately hooking our kids. But what can we do to resist temptations that insidiously rewire our brains? A renowned expert on addiction, David Courtwright reveals how global enterprises have both created and catered to our addictions. The Age of Addiction chronicles the triumph of what he calls “limbic capitalism,” the growing network of competitive businesses targeting the brain pathways responsible for feeling, motivation, and long-term memory.

“Compulsively readable…In crisp and playful prose and with plenty of needed humor, Courtwright has written a fascinating history of what we like and why we like it, from the first taste of beer in the ancient Middle East to opioids in West Virginia.”
—American Conservative

“A sweeping, ambitious account of the evolution of addiction…This bold, thought-provoking synthesis will appeal to fans of ‘big history’ in the tradition of Guns, Germs, and Steel.”
—Publishers Weekly

Contributors: Albert Flores, Joan C. Callahan, Jill Powell, Kenneth Kipnis, Al Gini, Howard Cohen, Martin Gunderson, Joseph A. Edelheit, Michael Pritchard, Vincent J. Samar, Sohair ElBaz, William Pardue, and the editors.

The book is the first of its kind to draw together in conversation the views of the early Church, contemporary biblical and theological scholarship, and post-conciliar teachings. Steck develops a comprehensive, Catholic theology of animals based on an in-depth exploration of Catholicism's fundamental doctrines—trinitarian theology, Christology, pneumatology, eschatology, and soteriology. All God's Animals makes two central claims. First, we can hope that God will include animals of the present age in the kingdom inaugurated by Christ. Second, because of this inclusion, our responses to animals should be guided by the values of the kingdom.  As Christians await the final liberation of all creation, they are to be witnesses to God’s kingdom by embodying its ideals in their relations with animal life.  Because the kingdom's fullness is yet to come and because our world remains marked by the wounds of sin, however, Christian treatment of animals will at times require acts that are at odds with the kingdom’s ideals (for example, those causing suffering and death). Steck examines each of these ideas and explores all of their complexities.

A leading bioethicist offers critical insights into the scientific, ethical, and political implications of human genome editing.

Designer babies, once found only in science fiction, have become a reality. We are entering a new era of human evolution with the advent of a technology called CRISPR, which allows scientists to modify our genes. Although CRISPR shows great promise for therapeutic use, it raises thorny ethical, legal, political, and societal concerns because it can be used to make permanent changes to future generations. What if changes intended for the good turn out to have unforeseen negative effects? What if the divide between the haves and have-nots widens as a result? Who decides whether we genetically modify human beings and, if so, how?

Françoise Baylis insists that we must all have a role in determining our future as a species. The scientists who develop and use genome-editing tools should not be the only ones making decisions about future uses of the technology. Such decisions must be the fruit of a broad societal consensus. Baylis argues that it is in our collective interest to assess and steer the development and implementation of biomedical technologies. Members of the public with different interests and diverse perspectives must be among the decision makers; only in this way can we ensure that societal concerns are taken into account and that responsible decisions are made. We must be engaged and informed, think critically, and raise our voices as we create our future together.

Sharp, rousing, timely, and thought-provoking, Altered Inheritance is essential reading. The future of humanity is in our hands.

Economists and theologians usually inhabit different intellectual worlds. Economists investigate the workings of markets and tend to set ethical questions aside. Theologians, anxious to take up concerns raised by market outcomes, often dismiss economics and lose insights into the influence of market incentives on individual behavior. Mary L. Hirschfeld, who was a professor of economics for fifteen years before training as a theologian, seeks to bridge these two fields in this innovative work about economics and the thought of St. Thomas Aquinas.

According to Hirschfeld, an economics rooted in Thomistic thought integrates many of the insights of economists with a larger view of the good life, and gives us critical purchase on the ethical shortcomings of modern capitalism. In a Thomistic approach, she writes, ethics and economics cannot be reconciled if we begin with narrow questions about fair wages or the acceptability of usury. Rather, we must begin with an understanding of how economic life serves human happiness. The key point is that material wealth is an instrumental good, valuable only to the extent that it allows people to flourish. Hirschfeld uses that insight to develop an account of a genuinely humane economy in which pragmatic and material concerns matter but the pursuit of wealth for its own sake is not the ultimate goal.

The Thomistic economics that Hirschfeld outlines is thus capable of dealing with our culture as it is, while still offering direction about how we might make the economy better serve the human good.

In contemporary discussions of abortion, both sides argue well-worn positions, particularly concerning the question, When does human life begin? Though often invoked by the Catholic Church for support, Thomas Aquinas in fact held that human life begins after conception, not at the moment of union. But his overall thinking on questions of how humans come into being, and cease to be, is more subtle than either side in this polarized debate imagines. Fabrizio Amerini--an internationally renowned scholar of medieval philosophy--does justice to Aquinas's views on these controversial issues.

Some pro-life proponents hold that Aquinas's position is simply due to faulty biological knowledge, and if he knew what we know today about embryology, he would agree that human life begins at conception. Others argue that nothing Aquinas could learn from modern biology would have changed his mind. Amerini follows the twists and turns of Aquinas's thinking to reach a nuanced and detailed solution in the final chapters that will unsettle familiar assumptions and arguments.

Systematically examining all the pertinent texts and placing each in historical context, Amerini provides an accurate reconstruction of Aquinas's account of the beginning and end of human life and assesses its bioethical implications for today. This major contribution is available to an English-speaking audience through translation by Mark Henninger, himself a noted scholar of medieval philosophy.

During the past few decades, high-profile cases like that of Terry Schiavo have fueled the public debate over forgoing or withdrawing artificial nutrition and hydration from patients in a persistent vegetative state (PVS). These cases, whether involving adults or young children, have forced many to begin thinking in a measured and careful way about the moral legitimacy of allowing patients to die. Can families forgo or withdraw artificial hydration and nutrition from their loved ones when no hope of recovery seems possible?

Many Catholics know that Catholic moral theology has formulated a well-developed and well-reasoned position on this and other end-of-life issues, one that distinguishes between "ordinary" and "extraordinary" treatment. But recent events have caused uncertainty and confusion and even acrimony among the faithful. In his 2004 allocution, Pope John Paul II proposed that artificial nutrition and hydration is a form of basic care, thus suggesting that the provision of such care to patients neurologically incapable of feeding themselves should be considered a moral obligation. The pope's address, which seemed to have offered a new development to decades of Catholic health care ethics, sparked a contentious debate among the faithful over how best to treat permanently unconscious patients within the tenets of Catholic morality.

In this comprehensive and balanced volume, Ronald Hamel and James Walter present twenty-one essays and articles, contributed by physicians, clergy, theologians, and ethicists, to reflect the spectrum of perspectives on the issues that define the Catholic debate. Organized into six parts, each with its own introduction, the essays offer clinical information on PVS and feeding tubes; discussions on the Catholic moral tradition and how it might be changing; ecclesiastical and pastoral statements on forgoing or withdrawing nutrition and hydration; theological and ethical analyses on the issue; commentary on Pope John Paul II's 2004 allocution; and the theological commentary, court decisions, and public policy resulting from the Clarence Herbert and Claire Conroy legal cases.

A valuable resource for students and scholars, this teachable volume invites theological dialogue and ethical discussion on one of the most contested issues in the church today.

An in-depth and multiperspectival look at the Astros’ sign-stealing scandal and its roots in the culture of baseball fandom.

In 2017 the Houston Astros won their first World Series title, a particularly uplifting victory for the city following Hurricane Harvey. But two years later, the feel-good energy was gone after The Athletic revealed that the Astros had stolen signs from opposing catchers during their championship season, perhaps even during the playoffs and World Series. Their methods were at once high-tech and crude: staff took video of opponents’ pitching signals and transmitted the footage in real time to the Astros’ dugout, where players banged on trash cans to signal to their teammates at bat which pitches were coming their way. Wry observers labeled them the Asterisks, pointing to the title that no longer seemed so earned.

Astros and Asterisks examines the scandal from historical, journalistic, legal, ethical, and cultural perspectives. Authors delve into the Astros’ winning-above-all attitude, cultivated by a former McKinsey consultant; the significance of hiring a pitcher recently suspended for domestic abuse; the career-ending effects of the Astros’ transgression on opposing players; and the ethically fraught choices necessary to participate in sign-stealing. Ultimately, it links the Astros’ choices to the sporting world’s obsession with analytics. What emerges is a sobering tale about the impact of new technology on a game whose romanticized image feels increasingly incongruous with its reality in the era of big data and video.

The state is often regarded as an abstract and neutral bureaucratic entity. Against this common sense idea, At the Heart of the State argues that it is also a concrete and situated reality, embodied in the work of its agents and inscribed in the issues of its time. 

The result of a five-year investigation conducted by ten scholars, this book describes and analyses the police, the court system, the prison apparatus, the social services, and mental health facilities in France. Combining genealogy and ethnography, its authors show that these state institutions do not simply implement laws, rules and procedures: they mobilise values and affects, judgements and emotions. In other words, they reflect the morality of the state. 

Of immense interest to both social scientists and political theorists, this work will make an important contribution to the ever expanding literature on the contemporary state.