Its critics to the contrary, the “gift of life” metaphor is not to be blamed for the indebtedness and guilt that organ recipients often experience. It is certainly misused, however, both by post‐transplant caregivers, who exploit it to manipulate recipients' behavior, and by the organ procurement system, which has failed to understand that the decision to give the gift of life must be approached communally.

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Some states have generated teacher supply/demand information that will satisfy the mandates of the Individuals with Disabilities Education Act. One purpose of this law is to alleviate the shortage of teachers in the field of special education. Because the supply/demand issues facing special education are closely related to those in general education, accomplishing this goal can impact on the quality of education for all children.

This paper claims that recent attempts to draw on the m a d experiences of women in order to articulate an ethic of care and compassion is a new romanticism. Like earlier romantic views, it is both attractive and potentially dangerous. The paper examines the basic claims of this new romanticism in order to identify both its strengths and weaknesses. I c0nclud.e that there are at least two versions of this new romanticism, one that relies priman'ly on the experiences of child-bearing in grounding an ethic of care and compassion, and a second that relies primarily on child-rearing. I suggest that the former version of the new romanticism is deeply fiwed because such a view ought to be unacceptable to women and w i l l be inaccessible to men.In their book, For Her Own Good, Barbara Ehrenreich and Dierdre English (1978) trace the dialectical movement between "romanticism" and "rationalism" that has characterized American feminist thought during the past 150 years. On the one hand, the romantics have wanted to claim a distinctive role and place for women, one that resists the dehumanizing values of a market economy. According to this view, women are more nurturing, tender, and caring than men and, thus, women's experience provides a corrective to an economic world that is competitive and unfeeling. Indeed, according to this view, insofar as women's place has been in the home, the home has been, in Christopher Lasch's words (1977), a "haven in a heartless world." The home, a place where a woman's experience dominates, has been a refuge, a clearing in the jungle, so to speak, carved out by a woman's care and compassion. On the other hand, the rationalists have argued for the importance of assimilation. According to this view (Ehrenreich and English 1978, 20), it is a mistake to identify distinctively womanly traits, for the goal is "to admit women into modem society on an equal footing with men." In order to gain admission, however, one must stress women's ability to compete successHypacia vol. 4, no. 2 (Summer 1989) 0 by Paul Lauritzen

If stem cell research led to therapies that changed the natural contours of human life, it would unsettle our ethical commitments, including the very notion of a human right, and encourage us to see the entire natural world, the human body along with it, as having the status only of material to be manipulated.