An Introduction to Feminism

Ethical Need for a Fertility Decision-Aid for Transgender Adults of Reproductive Age

“…In one review, transgender health doctors reported that most patients did not want to postpone treatment for fertility preservation procedures, even if they wanted children; 62 any delay in treatment can be distressing for those with gender dysphoria. 63 Providers face several challenges when counseling patients about fertility. The WPATH guidelines pose an ethical dilemma for transgender health providers as limited data offers guidance about discussing fertility risks and recommendations with patients.…”

Being realistic and demanding the impossible

“…That is because the personal/political distinction is not about a narrow liberal concern with the limits of state action. When the slogan was coined in the 1960s, feminists wanted to point out that, even in movements uninterested in the state or antagonistic towards it, the sphere of appropriately political action was conceived too narrowly, often in ways that marginalized issues of concern to women (Finlayson, , pp. 125–128).…”

Politics and the vocation of political theory

“…The point of this claim is not merely that personal choices and actions matter politically, nor that, say, the family can and ought to be subject to state legislation. Rather, the problem is that, for many of the issues raised by the feminists on the left during the late 1960s and early 1970s, many of their fellow activists did “not recognise the issues that they are raising, nor the sorts of means they are using to address them, as political at all” (Finlayson, 2016, p. 124), in particular the work of feminist consciousness‐raising groups. The point is that “by operating with too narrow an understanding of politics, we make not only a mistake, but a political mistake”; the way the political is defined is itself a political question which “means that we can expect dominant ways of characterising it to reflect and perpetuate dominant political structures” (Finlayson, 2016, p. 127).…”

“…Rather, the problem is that, for many of the issues raised by the feminists on the left during the late 1960s and early 1970s, many of their fellow activists did “not recognise the issues that they are raising, nor the sorts of means they are using to address them, as political at all” (Finlayson, 2016, p. 124), in particular the work of feminist consciousness‐raising groups. The point is that “by operating with too narrow an understanding of politics, we make not only a mistake, but a political mistake”; the way the political is defined is itself a political question which “means that we can expect dominant ways of characterising it to reflect and perpetuate dominant political structures” (Finlayson, 2016, p. 127). Thus, “the personal is political” because the former is “a legitimate site of the struggle to change society, and also a sphere of society in need of change” (Finlayson, 2016, p. 129, cf.…”

“…The point is that “by operating with too narrow an understanding of politics, we make not only a mistake, but a political mistake”; the way the political is defined is itself a political question which “means that we can expect dominant ways of characterising it to reflect and perpetuate dominant political structures” (Finlayson, 2016, p. 127). Thus, “the personal is political” because the former is “a legitimate site of the struggle to change society, and also a sphere of society in need of change” (Finlayson, 2016, p. 129, cf. 131).…”