This book explores the experiences of pregnant teenagers, their partners, and midwives, from pregnancy realisation through the early years of motherhood. It examines changing attitudes to female sexuality and moral discourses on adolescent subjectivity especially as these pertain to teenage motherhood.

This book examines the encounter between western and Asian models of public health and medicine in a range of East and Southeast Asian countries over the course of the twentieth century until now. It discusses the transfer of scientific knowledge of medicine and public health approaches from Europe and the United States to several Asian countries Singapore, Hong Kong, Indonesia, Sri Lanka, Japan, Taiwan, and China and local interactions with, and transformations of, these public health models and approaches from the nineteenth century to the 1950s. Taking a critical look at assumptions about the objectiveness of science, the book highlights the use of scientific knowledge for political control, cultural manipulation, social transformation and economic needs. It rigorously and systematically investigates the historical developments of public health concepts, policies, institutions, and how these practices changed from colonial, to post-colonial and into the present day."

This book examines the encounter between western and Asian models of public health and medicine in a range of East and Southeast Asian countries over the course of the twentieth century until now. It discusses the transfer of scientific knowledge of medicine and public health approaches from Europe and the United States to several Asian countries Singapore, Hong Kong, Indonesia, Sri Lanka, Japan, Taiwan, and China and local interactions with, and transformations of, these public health models and approaches from the nineteenth century to the 1950s. Taking a critical look at assumptions about the objectiveness of science, the book highlights the use of scientific knowledge for political control, cultural manipulation, social transformation and economic needs. It rigorously and systematically investigates the historical developments of public health concepts, policies, institutions, and how these practices changed from colonial, to post-colonial and into the present day.

This book explores the experiences of pregnant teenagers, their partners, and midwives, from pregnancy realisation through the early years of motherhood. It examines changing attitudes to female sexuality and moral discourses on adolescent subjectivity especially as these pertain to teenage motherhood.

The transfer of technology has been a central factor in the process of industrialization wherever it has occurred. If the process in the United States is to be fully understood, the transfer of crucial European industrial technologies must be examined. The industrialization of the United States in the nineteenth century occurred within the context of the basic European technologies brought by the colonists, and was spurred on by the innovative technologies brought from Europe after the American Revolution. Americans adapted and diffused these technologies, establishing an industrial complex that ultimately overtook the originator of the industrial revolution in many areas.

This work consists of 99 "moral briefs" on various subjects. These include the seven capital sins and a consideration on the opposition of faith and error. Sections are devoted to the duties of the various states of life, such as religion and marriage. The various duties in regard to life and property are also considered. This work is a photographic reproduction of the original to insure faithfulness to the original work. Each page is inspected for any problems and prepared for publication, so that the work is complete.

St. Alphonsus writes: "a single bad book will be sufficient to cause the destruction of a monastery." Pope Pius XII wrote in 1947 at the beatification of Blessed Maria Goretti: "There rises to Our lips the cry of the Saviour: 'Woe to the world because of scandals ' (Matthew 18:7). Woe to those who consciously and deliberately spread corruption-in novels, newspapers, magazines, theaters, films, in a world of immodesty " We at St. Pius X Press are calling for a crusade of good books. We want to restore 1,000 old Catholic books to the market. We ask for your assistance and prayers. This book is a photographic reprint of the original. The original has been inspected and some imperfections may remain. At Saint Pius X Press our goal is to remain faithful to the original in both photographic reproductions and in textual reproductions that are reprinted. Photographic reproductions are given a page by page inspection, whereas textual reproductions are proofread to correct any errors in reproduction.

MORALS pertain to right living, to the things we do, in relation to God and His la was opposed to right thinking, to what we believe, to dogma. Dogma directs our faith or belief, morals shape our lives. By faith we know God, by moral living we serve Him; and this double homage, of our mind and our works, is the worship we owe our Creator and Master and the necessary condition of our salvation. Faith alone will save no man. It may be convenient for the easy-going to deny this, and take an opposite view of the matter; but convenience is not always a safe counsellor. It may be that the just man liveth by faith; but he lives not by faith alone. Or, if he does, it is faith of a different sort from what we define here as faith, viz., a firm assent of the mind to truths revealed. We have the testimony of Holy Writ, again and again reiterated, that faith, even were it capable of moving mountains, without good works is of no avail. The Catholic Church is convinced that this doctrine is genuine and reliable enough to make it her own; and sensible enough, too. For faith does not make a man impeccable; he may believe rightly, and live badly. His knowledge of what God expects of him will not prevent him from doing just the contrary; sin is as easy to a believer as to an unbeliever. And he who pretends to have found religion, holiness, the Holy Ghost, or whatever else he may call it, and can therefore no longer prevaricate against the 1aw, is, to common-sense people, nothing but a sanctified humbug or a pious idiot. Nor are good works alone sufficient. Men of emancipated intelligence and becoming breadth of mind, are often heard to proclaim with a greater flourish of verbosity than of reason and argument, that the golden rule is religion enough for them, without the trappings of creeds and dogmas; they respect themselves and respect their neighbors, at least they say they do, and this, according to them, is the fulfilment of the law. We submit that this sort of worship was in vogue a good many centuries before the God-Man came clown upon earth; and if it fills the bill now, as it did in those days, it is difficult to see the utility of Christ's coming, of His giving of a law of belief and of His founding of a Church. It is beyond human comprehension that He should have come for naught, labored for naught and died for naught. And such must be the case, if the observance of the natural law is a sufficient worship of the Creator. What reasons Christ may have had for imposing this or that truth upon our belief, is beside the question; it is enough that He did reveal truths, the acceptance of which glorifies Him in the mind of the believer, in order that the mere keeping of the commandments appear forthwith an insufficient mode of worship. Besides, morals are based on dogma, or they have no basis at all; knowledge of the manner of serving God can only proceed from knowledge of who and what He is; right living is the fruit of right thinking.

THE contents of Explanation of Catholic Morals appeared originally in The Catholic Transcript, of Hartford, Connecticut, in weekly installments. These "Briefs" are offered here to all desirous of a better acquaintance with Catholic Morals. Morals pertain to right living, to the things we do, in relation to God and His law, as opposed to right thinking, to what we believe, to dogma. Dogma directs our faith or belief, morals shape our lives. By faith we know God, by moral living we serve Him; and this double homage, of our mind and our works, is the worship we owe our Creator and Master and the necessary condition of our salvation. Faith alone will save no man. It may be convenient for the easy-going to deny this, and take an opposite view of the matter; but convenience is not always a safe counselor. It may be that the just man liveth by faith; but he lives not by faith alone. Or, if he does, it is faith of a different sort from what we define here as faith, viz., a firm assent of the mind to truths revealed. We have the testimony of Holy Writ, again and again reiterated, that faith, even were it capable of moving mountains, without good works is of no avail. The Catholic Church is convinced that this doctrine is genuine and reliable enough to make it her own; and sensible enough, too. For faith does not make a man impeccable; he may believe rightly, and live badly. His knowledge of what God expects of him will not prevent him from doing just the contrary; sin is as easy to a believer as to an unbeliever. And he who pretends to have found religion, holiness, the Holy Ghost, or whatever else he may call it, and can therefore no longer prevaricate against the law, is, to common-sense people, nothing but a sanctified humbug or a pious idiot.