Download Intellectual Disability and Being Human: A Care Ethics Model by Chrissie Rogers PDF

By Chrissie Rogers

Highbrow incapacity is frequently missed inside mainstream incapacity reports, and theories constructed approximately incapacity and actual impairment would possibly not regularly be acceptable whilst considering highbrow (or studying) disability.

This pioneering publication, in contemplating intellectually disabled people's lives, units out a care ethics version of incapacity that outlines the emotional worrying sphere, the place love and care are psycho-socially wondered, the sensible worrying sphere, the place day by day care is performed, and the socio-political being concerned sphere, the place social intolerance and aversion to tough adjustments are addressed. It does so by means of discussing issue-based daily life, reminiscent of kin, relationships, media representations and schooling, in an evocative and artistic demeanour. This e-book attracts from an realizing of the way highbrow incapacity is represented in all types of media, a feminist ethics of care, and services, in addition to different theories, to supply a critique and substitute to the social version of incapacity in addition to remove darkness from care-less areas that inhabit all of the being concerned spheres. the 1st chapters of the booklet offer an outline of highbrow incapacity, the debates surrounding incapacity, and description the version. Having started to improve an cutting edge theoretical framework for knowing highbrow incapacity and being human, the booklet then strikes onto empirical and narrative pushed issue-based chapters. the next chapters construct at the emergent framework and talk about the appliance of specific theories in 3 diverse noticeable components: schooling, mothering and sexual politics. The concluding comments draw jointly the typical subject matters around the utilized chapters and hyperlink them to the overarching theoretical framework.

An vital learn for all these learning and discovering highbrow or studying incapacity, this booklet might be a necessary source in sociology, philosophy, criminology (law), social paintings, schooling and nursing particularly.

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I return, therefore, to thinking philosophically about caring and injustice, my position and my responsibility as a mother with an intellectually disabled daughter, and also as a sociologist. Kittay, as a philosopher, also encounters a ‘battlefield’ where ‘claims of political ideals of justice, autonomy, and equality are grounded on a set of competencies or potentials, many of which my daughter most likely does not possess’ (Kittay, 2010: 393). She goes on to say that in critiquing her experiences as a mother and philosopher she might expect a terrain full of land mines, some of which could be anticipated.

The assumption that she would only be interested in this topic if she had a disabled family member began to irritate her. Thus in her work she says, ‘I will identify myself as a non-disabled philosopher who, though not entirely personally distant from the issue’ believes the matters outlined above, such as exclusion and dehumanisation are worthy of scholarly interest (Carlson, 2010: 2). I can understand this irritation through a different lens. Although I am the mother of an adult intellectually disabled daughter, I do not myself have an intellectual impairment, such that when reading work written by disabled scholars I feel a little like an outsider and not quite worthy of writing about disability.

I am, however, privileging care ethics, whilst making room for a positive critique of a rights/justice based discourse. In a way, what I am attempting to do here is to understand being human and intellectual disability from a position that does not comfortably sit within a rights-based position, for example, within the context of intellectual 32 A care ethics model of disability disability and dependence: interdependence is the key. We are all interdependent. But crucially it is not sufficient just to say we are all interdependent as human beings, as it might relinquish socio-political or legal responsibility (Herring, 2013).

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