By Allen Verhey (auth.), Lisa Sowle Cahill, Margaret A. Farley (eds.)
Embodiment, Morality and Medicine bargains with the relevance of `embodiment' to bioethics, contemplating either the old improvement and modern views at the mind--body relation. The emphasis of all authors is at the value of the physique in defining own identification in addition to at the function of social context in shaping event of the physique. one of the views thought of are Christian, Jewish, Islamic, Buddhist, and African-American. Feminist matters are vital all through.
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Additional resources for Embodiment, Morality, and Medicine
36 JUDITH PLASKOW 12. Eilberg-Schwartz, H. ): 1992, People ofthe Body: Jews and Juda ismfrom an Embodied Perspective, State University of New York Press, Albany. 13. ', in Body and Soul : A Handbook for Kosher Living, Kashruth Division of Lubavitch Women 's Organization and Lubavitch Cookbook Publications, Brooklyn. 14. : 1967, Sex Laws and Customs in Judai sm , KTAV Publi shing House, New York. 15. : 1977, Biblical and Post-biblical Defilement and Mourning: Law as Theology, Yeshiva University Press, New York.
2 This assertion needs to be qualified in relation to certain forms of Jewish mysticism which are pantheistic or panentheistic. For a contemporary example of this position, see . 3 My discussion of sex in this section is based on this chapter of my book. 4 Debra Orenstein's Lifecycles: Jewish Women on Life Passages and Personal Milestones (Jewish Lights Publishing, Woodstock, VT, 1994), which appeared after I completed this essay, contains many more exampIes of such ceremonies. S The fact that Beverly Harrison has authored both some of the most passionate fem inist writing on the embodied nature of selfhood and a book on the right to procreative choice beautifully iIIustrates this tension I am discussing.
13; , p. 184). As representatives of sanctity and of intimacy with God, priests (and this includes contemporary kohenim) should have no traffic with death . Except in the case of certain family members, they should not come within four cubits of a corpse. The idea being expressed here is that death removes one from contact with the divine and the power to serve God. God is living and the God of life; death is God's opposite (, pp. 18, 24-29). The body bereft of life becomes impure and defiling (, p.