Endnotes for "Prolife, Prochoice: Buddhism and Reproductive Ethics"

1. Perhaps this is because Buddhists have traditionally been more concerned with ethical issues than legal issues, generally viewing public litigation as a last resort, and reproductive health as a personal issue.

2. Dalai Lama 1992, 84. I suspect His Holiness’s own motives here definitely have to do with compassion, rather than prejudicial attitudes towards disabled persons.

3. See, for example, William LaFleur, Liquid Life: Abortion and Buddhism in Japan (Princeton: Princeton University Press, 1992)

4. Yvonne Rand, "Abortion: A Respectful Meeting Ground," in Buddhism Through American Women's Eyes, ed. Karma Lekshe Tsomo (Ithaca, NY: Snow Lion, 1995).

5. See Helen Hardacre, Marketing the Menacing Fetus in Japan (Berkeley: University of California, 1997).

6. To further explore Buddhism and reproductive ethics, see, for example, Damien Keown, Buddhism and Abortion (London: Macmillan, 1998) and Damien Keown, Buddhism and Bioethics (New York: St. Martin’s, 1995).