In what sense do Jaarsma and Welin suggest that the neurodiversity movement may be analogous to the gay rights movement?

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Starting with a careful read of the question, we are asked to analyze how Jaarsma and Welin compare the neurodiversity movement to the gay rights movement, and to assess each proposed statement.
Option 1: 'Just as with gay rights, people on the spectrum can seek out "treatments" for their conditions, but only if they want to.' This statement frames neurodiversity in terms of seeking treatments, which resembles a medicalized view rather than the social-justice framing often associated with neurodiversity proponents. It implies agency in choosing treatments but does not capture the thrust of the comparison to gay rights, which centers on social discrimination and rights rather than medical targeting of conditions.
Option 2: 'Just as with the gay rights movement, progress in the neurodiversity movement will always involve setbacks.' This option emphasizes a general pattern of progress and setbacks common to many social movements. While true in broad terms, it does not reflect the specific analogy highlighted by Jaarsma and Welin, which ties neurodiversity discourse to the restructuring of diagnostic categories and social meanings around disability, not merely the episodic nature of activism.
Option 3: 'Just as with gay rights¸ all versions of autism ("higher-functioning" and "lower-functioning") ought to be removed from the DSM because all suffering associated with autism is caused by social discrimination.' This option asserts a blanket elimination of autism categories from the DSM based on a social-discrimination account of suffering. This is a radical claim that oversimplifies both the neurodiversity critique and the empirical complexities of autism. It also aligns with a controversial, absolutist position that Jaarsma and Welin do not attribute to the entire neurodiversity argument; the actual discussion focuses on challenging harmful, discriminatory interpretations while debating the medical labeling, not necessarily demanding total removal of diagnostic categories for all autistic individuals.
Option 4: 'Just as with gay rights, "higher-functioning" versions of autism ought to be removed from the DSM because all suffering associated with "higher-functioning" autism is caused by social discrimination.' This option specifies that it is the higher-functioning subset whose suffering is deemed socially caused, and it argues for removing that subset from DSM. This is a more precise echo of the kind of critique sometimes discussed in debates around neurodiversity—that social stigma and discrimination exacerbate or create suffering for certain groups within a diagnostic category. However, it still represents a particular normative claim about diagnostic removal that may be more controversial and not universally endorsed by Jaarsma and Welin, who emphasize the social model of disability and the harms of pathologizing differences rather than blanket medical erasure. 
Across all options, the central theme to scrutinize is whether the statement captures the idea that the neurodiversity movement parallels gay rights in contesting the link between identity and pathologizing medical frameworks, especially around social discrimination rather than intrinsic deficits. The statements vary in how precisely they map onto that comparison and in the degree of absolutism they endorse regarding diagnostic categories. The most aligned option would be the one that mirrors the social-discrimination critique without prescribing sweeping medical eliminations that oversimplify complex diagnostic and lived experience realities.

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In what sense do Jaarsma and Welin suggest that the neurodiversity movement may be analogous to the gay rights movement?

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