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  1. Derrick Sherwin Bailey (uuuu/1963). Sexual Ethics: A Christian View. New York, Macmillan.
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  2. Dirk Baltzly (2003). Peripatetic Perversions. The Monist 86 (1):3-29.
    I think that perversions, if there are any such things, are either sexual manifestations of various aspects of bad moral character or states that are psychologically inextricable from bad moral character. I am myself unsure whether there are any sexual perversions. In this paper, though, I have simply been concerned to argue that ordinary moral discourse has sufficient implicit teleology to allow talk of sexual perversions to be meaningful. It might yet turn out that there are none.
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  3. Ann Bernsen, Barbara G. Tabachnick & Kenneth S. Pope (1994). National Survey of Social Workers' Sexual Attraction to Their Clients: Results, Implications, and Comparison to Psychologists. Ethics and Behavior 4 (4):369 – 388.
    A survey form sent to psychologists (Pope, Keith-Spiegel, & Tabachnick, 1986) was adapted and sent to 1,000 clinical social workers (return rate = 45%). Most participants reported sexual attraction to a client, causing (for most) guilt, anxiety, or confusion. Some reported having sexual fantasies about a client while engaging in sex with someone other than a client. Relatively few (3.6% men; 0.5% women) reported sex with a client; training was related to likelihood of offending, though the effect is small and (...)
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  4. Barbara J. Blodgett (2002). Constructing the Erotic: Sexual Ethics and Adolescent Girls. Pilgrim Press.
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  5. Sólveig Anna Bóasdóttir (1998). Violence, Power, and Justice: A Feminist Contribution to Christian Sexual Ethics. Academia Upsaliensis.
  6. Lara Denis (2006). Sex and the Virtuous Kantian Agent. In Raja Halwani (ed.), Sex and Ethics: Essays in Sexuality, Virtue, and the Good Life. Palgrave Macmillan.
    This paper explores how a virtuous Kantian agent would regard and express her sexuality. I argue both that Kant has a rich account of virtue, and that a virtuous Kantian agent should view her sexuality as a good thing–as an important aspect of her animal nature. On my view, the virtuous agent does not seek to suppress her sexuality, but rather to find modes and contexts for its expression that allow the agent to maintain her self-respect and to avoid degrading (...)
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  7. Ezio Di Nucci (2014). Fathers and Abortion. Journal of Medicine and Philosophy 39 (4):444-458.
    I argue that it is possible for prospective mothers to wrong prospective fathers by bearing their child; and that lifting paternal liability for child support does not correct the wrong inflicted to fathers. It is therefore sometimes wrong for prospective mothers to bear a child, or so I argue here. I show that my argument for considering the legitimate interests of prospective fathers is not a unique exception to an obvious right to procreate. It is, rather, part of a growing (...)
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  8. Brian D. Earp (2013). Criticising Religious Practices. The Philosophers' Magazine 63:15-17.
    In 2012, a German court ruled that religious circumcision of male minors constitutes criminal bodily assault. Muslim and Jewish groups responded with outrage, with some commentators pegging the ruling to Islamophobic and anti-Semitic motivations. In doing so, these commentators failed to engage with any of the legal and ethical arguments actually given by the court in its landmark decision. In this brief commentary, I argue that a firm distinction must be drawn between criticisms of religious practices that stem from irrational (...)
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  9. Brian D. Earp, Anders Sandberg & Julian Savulescu (2012). Natural Selection, Childrearing, and the Ethics of Marriage (and Divorce): Building a Case for the Neuroenhancement of Human Relationships. [REVIEW] Philosophy and Technology 25 (4):561-587.
    We argue that the fragility of contemporary marriages—and the corresponding high rates of divorce—can be explained (in large part) by a three-part mismatch: between our relationship values, our evolved psychobiological natures, and our modern social, physical, and technological environment. “Love drugs” could help address this mismatch by boosting our psychobiologies while keeping our values and our environment intact. While individual couples should be free to use pharmacological interventions to sustain and improve their romantic connection, we suggest that they may have (...)
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  10. Raja Halwani (2011). Temperance and Sexual Ethics. In Adrianne Leigh McEvoy (ed.), Sex, Love, and Friendship: Studies of the Society for the Philosophy of Sex and Love: 1993-2003. Rodopi.
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  11. Jeffrey Hershfield (2009). The Ethics of Sexual Fantasy. International Journal of Applied Philosophy 23 (1):27-49.
    I defend the thesis that a person’s sexual fantasies function autonomously from his desires, beliefs, and intentions, a fact I attributeto their different forms of intentionality: the contents of sexual fantasies, unlike those of the latter, lack a direction of fit and thus fail to express satisfaction conditions. I then show how the autonomy thesis helps to answer important questions about the ethics of sexual fantasy. I also argue that the autonomy thesis can claim empirical support from several areas, including (...)
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  12. Peter Higgins (2005). Sexual Disorientation: Moral Implications of Gender Norms. In Lisa Gurley, Claudia Leeb & Anna Aloisia Moser (eds.), Feminists Contest Politics and Philosophy. PIE - Peter Lang.
    This paper argues that participating exclusively or predominantly in heterosexual romantic or sexual relationships is prima facie morally impermissible. It holds that this conclusion follows from three premises: (1) gender norms are on-balance harmful; (2) conforming to harmful social norms is prima facie morally impermissible; and (3) participating exclusively or predominantly in heterosexual romantic or sexual relationships is a way of conforming to gender norms.
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  13. Timothy Hsiao (2014). A Defense of the Perverted Faculty Argument Against Homosexual Sex. Heythrop Journal 56 (1):n/a-n/a.
  14. Kevin T. Kelly (1998). New Directions in Sexual Ethics: Moral Theology and the Challenge of Aids. G. Champman.
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  15. Alexander Lucie-Smith (2008). Just Love: A Framework for Sexual Ethics. By Margaret A. Farley. Heythrop Journal 49 (3):499–500.
  16. Alexander Lucie-Smith (2007). Sex and Virtue: An Introduction to Sexual Ethics. By John S. Grabowski. Heythrop Journal 48 (3):481–483.
  17. Donald MacKenzie MacKinnon (ed.) (1965). God, Sex and War. Philadelphia, Westminster Press.
    Ethical problems of nuclear warfare, by D. M. MacKinnon.-Ethical problems of sex, by H. Root.-Personal relations before marriage, by H. Montefiore.-Conduct and faith, by J. Burnaby.
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  18. Francesco Orsi (2012). Sidgwick and the Morality of Purity. Revue d'Etudes Benthamiennes 10 (10).
    The aim of this work is to bring analytically to light Sidgwick’s complex views on sexual morality. Sidgwick saw nothing intrinsically, self-evidently, and even derivatively wrong in getting sexual pleasure for its own sake. However, the overall consequences of attempting to modify common sense in matters of sexual ethics seemed to him to be worse, at his time, than retaining the moral category of purity. Sidgwick’s view is then contrasted with John Stuart Mill’s, whom he directly mentions in this connection. (...)
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  19. Catherine Osborne (2008). Sexual Ethics: The Meaning and Foundations of Sexual Morality – Aurel Kolnai. [REVIEW] Philosophical Quarterly 58 (231):377–379.
  20. Alexander Pruss (2000). Christian Sexual Ethics and Teleological Organicity. The Thomist 64 (1):71-100.
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  21. J. F. Risby (1973). The Moral Considerations Affecting Sex Education in the Primary School. Journal of Moral Education 3 (1):325-343.
  22. Jonathan Stoltz (2014). The Ethics (and Economics) of Tibetan Polyandry. Journal of Buddhist Ethics 21:601-622.
    Fraternal polyandry—one woman simultaneously being married to two or more brothers—has been a prominent practice within Tibetan agricultural societies for many generations. While the topic of Tibetan polyandry has been widely discussed in the field of anthropology, there are, to my knowledge, no contributions by philosophers on this topic. For this reason alone, my brief analysis of the ethics of Tibetan polyandry will serve to enhance scholars’ understanding of this practice. In this article I examine the factors that have sustained (...)
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  23. Robert S. Taylor (2014). Religious Conservatives and Safe Sex: Reconciliation by Nonpublic Reason. American Political Thought 3 (2):322-340.
    Religious conservatives in the U.S. have frequently opposed public-health measures designed to combat STDs among minors, such as sex education, condom distribution, and HPV vaccination. Using Rawls’s method of conjecture, I will clear up what I take to be a misunderstanding on the part of religious conservatives: even if we grant their premises regarding the nature and source of sexual norms, the wide-ranging authority of parents to enforce these norms against their minor children, and the potential sexual-disinhibition effects of the (...)
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  24. Jenny Teichman (2008). Reviews Sexual Ethics: The Meaning and Foundations of Sexual Morality. By Aurel Kolnai. Translated and Edited by Francis Dunlop. With a Preface by Roger Scruton. Ashgate, Aldershot, Hampshire 2005. [REVIEW] Philosophy 83 (3):407-412.
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  25. Jonathan Webber (2009). Sex. Philosophy 84 (2):233-250.
    The sexual domain is unified only by the phenomenal quality of the occurrence of the desires, activities, and pleasures classed as sexual. There is no conceptual restriction on the range of intentional objects those desires, activities, and pleasures can take. Neither is there good conceptual reason to privilege some sexual desires, activities, or pleasures as paradigmatic. Since the phenomenal quality unifying the sexual domain is not itself morally significant, the morality of sexuality is no different from morality in general. The (...)
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