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  1. Lynne Alice & Lynne Star (eds.) (2004). Queer in Aotearoa New Zealand. Dunmore Press.
  2. Matthew C. Altman (2010). Kant on Sex and Marriage: The Implications for the Same-Sex Marriage Debate. Kant-Studien 101 (3):309-330.
    When examined critically, Kant's views on sex and marriage give us the tools to defend same-sex marriage on moral grounds. The sexual objectification of one's partner can only be overcome when two people take responsibility for one another's overall well-being, and this commitment is enforced through legal coercion. Kant's views on the unnaturalness of homosexuality do not stand up to scrutiny, and he cannot (as he often tries to) restrict the purpose of sex to procreation. Kant himself rules out marriage (...)
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  3. Per Anderson (2003). Christian Batalden Scharen, Married in the Sight of God: Theology, Ethics and Church Debates Over Homosexuality. [REVIEW] Journal of Value Inquiry 37 (2):275-279.
  4. Christopher Arroyo (2011). Same-Sex Marriage, 'Homosexual Desire,' and the Capacity to Love. International Journal of Applied Philosophy 25 (2):171-186.
    The issue of same-sex marriage continues to be controversial in the United States. Opponents of same-sex marriage offer a variety of objections in defense of their position. One such objection (which I identify as the Inability to Love objection, or ILO) is that legalizing same-sex marriage would promote a counterfeit good (homosexual marriage) as a genuine good (heterosexual marriage), since homosexuals are incapable of genuine, full erotic love. Proponents of ILO argue that homosexuals are incapable of genuine erotic love because (...)
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  5. Peter Brian Barry, The Liberal Case Against Same-Sex Marriage Prohibitions.
    Experience clearly suggests that most legal philosophers and ethicists are not surprised to be told that liberal states cannot permissibly prohibit same-sex marriage (henceforth: SSM). It is somewhat less clear just what the appropriate liberal strategy is and should be in defense of this thesis. Rather than try to defend SSM directly, I shall proceed indirectly by arguing that SSM prohibitions are indefensible on liberal grounds. Initially, I shall consider what I take to be the most powerful liberal argument against (...)
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  6. Peter Brian Barry (2011). Same-Sex Marriage and the Charge of Illiberality. Social Theory and Practice 37 (2):333-357.
    However liberalism is best understood, liberals typically seek to defend a wide range of liberty. Since same-sex marriage [henceforth: SSM] prohibitions limit the liberty of citizens, there is at least some reason to suppose that they are inconsistent with liberal commitments. But some have argued that it is the recognition of SSM—not its prohibition—that conflicts with liberalism’s commitments. I refer to the thesis that recognition of SSM is illiberal as “The Charge.” As a sympathetic liberal, I take The Charge seriously (...)
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  7. Jason A. Beyer (2002). Public Dilemmas and Gay Marriage: Contra Jordan. Journal of Social Philosophy 33 (1):9–16.
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  8. Lawrence Blum (2010). Secularism, Multiculturalism and Same-Sex Marriage: A Comment on Brenda Almond's 'Education for Tolerance'. Journal of Moral Education 39 (2):145-160.
    Although Almond argues that the contemporary West has lost touch with the value of tolerance, I argue that that value applied to those of different religions and sexual orientations is too minimal a standard for a pluralistic society. I suggest, in the spirit of the work of Charles Taylor and Tariq Modood, the more robust standard of respect and acceptance. In addition, I have criticised Almond?s privileging of parental values over school values, seeing in that privileging a failure to recognise (...)
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  9. Elizabeth Brake (2012). Minimizing Marriage: Marriage, Morality, and the Law. OUP USA.
    Even in secular and civil contexts, marriage retains sacramental connotations. Yet what moral significance does it have? This book examines its morally salient features - promise, commitment, care, and contract - with surprising results. In Part One, "De-Moralizing Marriage," essays on promise and commitment argue that we cannot promise to love and so wedding vows are (mostly) failed promises, and that marriage may be a poor commitment strategy. The book contends with the most influential philosophical accounts of the moral value (...)
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  10. Nicholas Buccola (2005). Finding Room for Same-Sex Marriage: Toward a More Inclusive Understanding of a Cultural Institution. Journal of Social Philosophy 36 (3):331–343.
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  11. Joan Callahan (2009). Same-Sex Marriage: Why It Matters—At Least for Now. Hypatia 24 (1):70 - 80.
    This paper addresses the progressive, feminist critique of same-sex marriage as articulated by Claudia Card. Although agreeing with Card that the institution of marriage as we know it is profoundly morally flawed in its origins and effects, Callahan disagrees with Card's suggestion that queer activists in the United States should not be working for the inclusion of same-sex couples in the institution.
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  12. Loren Cannon (2009). Trans-Marriage and the Unacceptability of Same-Sex Marriage Restrictions. Social Philosophy Today 25:75-89.
    This essay analyzes the coherency and reasonableness of legal restrictions against same-sex marriage. The population of focus is transgender individuals and their partners. Focusing on trans-marriage makes clear that the restriction of marriage to one man and one woman is misguided in that the law rests on the assumption that the categories of sex and gender comprise two disjoint, exhaustive, and unambiguous groupings. The primary argument here is not that the restrictions of same-sex marriage are harmful to certain transpersons who (...)
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  13. Christopher J. Collins (2009). Family Values and Same-Sex Marriage. Philosophy in the Contemporary World 16 (1):55-65.
    Alain Locke, an often neglected classical American Pragmatist, developed a pluralistic value theory as an antidote to the "value absolutism" he considered the root cause of social conflict. Values, for Locke, are not immutable features of a transcendent reality, but rather emerge from human functional attitudes, or what he calls "feeling-modes." However incommensurable the contextualized values of diverse cultures may appear, they can always be traced back to common modes of valuing. Recognizing the common character of our human faculty of (...)
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  14. D. R. Cooley (2007). Non-Heterosexuals in Heterosexual Marriages as a Form of Spousal Abuse. International Journal of Applied Philosophy 21 (2):161-179.
    When non-heterosexual spouses come out of the closet to their husbands or wives, attention is generally focused upon the non-heterosexual member of the relationship. He or she is often lauded for having the strength to openly acknowledge and pursue a central component of his or her personal identity.Although the attention is justified in many cases, left unexplained is how the heterosexual spouse was treated prior to the revelation. I argue that many heterosexual-non-heterosexual pairings involve spousal abuse. The maltreatment stems from (...)
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  15. D. R. Cooley (2007). Non-Heterosexuals in Heterosexual Marriages as a Form of Spousal Abuse. International Journal of Applied Philosophy 21 (2):161-179.
    When non-heterosexual spouses come out of the closet to their husbands or wives, attention is generally focused upon the non-heterosexual member of the relationship. He or she is often lauded for having the strength to openly acknowledge and pursue a central component of his or her personal identity.Although the attention is justified in many cases, left unexplained is how the heterosexual spouse was treated prior to the revelation. I argue that many heterosexual-non-heterosexual pairings involve spousal abuse. The maltreatment stems from (...)
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  16. John Corvino (2005). Homosexuality and the PIB Argument. Ethics 115 (3):501-534.
  17. Jesus A. Diaz (2008). Goodridge et al. v. Departamento de Salud Pública. In Isabel Ríos Torres (ed.), Actas del Primer Coloquio Nacional ¿Del Otro La’o? Perspect9vas Sobre Sexualidades Diversas. Centro de Publicaciones Académicas. 201 - 219.
    Similar a Baehr v. Miike en Hawaii (1993), Goodridge fue la primera decisión de un tribunal supremo estatal en Estados Unidos que concluyó que las parejas del mismo sexo tienen derecho al matrimonio. La traducción contiene los segmentos más importantes de Goodridge. -/- Similar to Baehr v. Miike en Hawaii (1993), Goodridge was the first time a state Supreme Court in the United States ruled that same-sex couples have the right to marry. The translation (English to Spanish) contains Goodridge’s key (...)
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  18. Jesus A. Diaz (2008). La Importancia del Matrimonio. In Isabel M. Ríos Torres (ed.), Actas del Primer Coloquio Nacional ¿Del Otro La'o? Perspectivas Sobre Sexualidades Diversas. Centro de Publicaciones Académicas. 183 - 200.
    Traducción de segmentos de los capítulos 1 y 6 del libro de Evan Wolson’s Why Marriage Matters: America, Equality, and Gay People’s Right to Marry. (New York: Simon and Schuster, 2004). -/- Translation (English to Spanish) of segments from chapters 1 and 6 of Evan Wolfson’s Why Marriage Matters: America, Equality, and Gay People’s Right to Marry. (New York: Simon and Schuster, 2004).
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  19. Yiftach J. H. Fehige (2007). Sexualphilosophie. LIT.
    This book is an introduction to philosophy of sex. The history of philosophy of sex is depicted (from Plato to Herman Schmitz) to set up the background against which the philosophy of sex by Herman Schmitz is analyzed. This leads to the discussion of topics like masturbation, the ontology of the sexed human body, and same-sex marriage.
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  20. Ann Ferguson (2007). Gay Marriage: An American and Feminist Dilemma. Hypatia 22 (1):39-57.
    : Gay marriage highlights a contradiction in American national identity: if gay marriage is supported, the normative status of the heterosexual nuclear family is undermined, while if not, the civil rights of homosexuals are undermined. This essay discusses the feminist dilemma of whether to support gay marriage to promote these individual civil rights or whether to critique marriage as a part of the patriarchal system that oppresses women.
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  21. M. D. A. Freeman (1999). Not Such a Queer Idea: Is There a Case for Same Sex Marriages? Journal of Applied Philosophy 16 (1):1–17.
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  22. Patrick D. Hopkins (2007). Book Review: Richard D. Mohr. The Long Arc of Justice: Lesbian and Gay Marriage, Equality, and Rights. [REVIEW] Hypatia 22 (1):243-246.
  23. Patrick D. Hopkins (2006). The Long Arc of Justice: Lesbian and Gay Marriage, Equality, and Rights (Review). Hypatia 22 (1):243-246.
  24. Ada S. Jaarsma (2010). Rethinking the Secular in Feminist Marriage Debates. Studies in Social Justice 4 (1):47-66.
    The religious right often aligns its patriarchal opposition to same-sex marriage with the defence of religious freedom. In this article, I identify resources for confronting such prejudicial religiosity by surveying two predominant feminist approaches to same-sex marriage that are often assumed to be at odds: discourse ethics and queer critical theory. This comparative analysis opens up to view commitments that may not be fully recognizable from within either feminist framework: commitments to ideals of selfhood, to specific conceptions of justice, and (...)
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  25. Morris Kaplan (2001). Constructing Queer Communities: Marriage, Sex, Death, and Other Fantasies. Constellations 8 (1):57-77.
  26. Patrick Lee (2008). Marriage, Procreation, and Same-Sex Unions. The Monist 91 (3/4):422-438.
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  27. Matthew Lister (forthcoming). Review of Corvino and Gallagher, Debating Same-Sex Marriage. [REVIEW] Criminal Law and Philosophy.
    With the recent U.S. Supreme Court cases finding the Defense of Marriage Act unconstitutional and removing impediments to same-sex marriage in California,as well as a number of recent successes in special elections and with legislators inthe U.S. and other countries, we might wonder whether there is still need for a book debating same-sex marriage. Is not the tide of history inevitably movingtowards marriage equality? While that position seems tempting, it is too quick.
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  28. Matthew Lister (2013). John Corvino and Maggie Gallagher: Debating Same-Sex Marriage. Criminal Law and Philosophy:1-9.
  29. Matthew J. Lister (2007). A Rawlsian Argument for Extending Family-Based Immigration Benefits to Same-Sex Couples. University of Memphis Law Review 37 (Summer).
    In this paper I argue that anyone who accepts a Rawlsian account of justice should favor granting family-based immigration benefit to same-sex couples. I first provide a brief over-view of the most relevant aspects of Rawls's position, Justice as Fairness. I then explain why family-based immigration benefits are an important topic and one that everyone interested in immigration and justice must consider. I then show how same-sex couples are currently systematically excluded from the benefits that flow from family-based immigration rights. (...)
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  30. C. M. (2002). Millean Liberty and Sexual Orientation: A Discussion of Edward Stein's the Mismeasure of Desire. Law and Philosophy 21 (3):317-334.
  31. Bonnie Mann (2007). Gay Marriage and the War on Terror. Hypatia 22 (1):247-251.
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  32. Andrew F. March (2010). What Lies Beyond Same-Sex Marriage? Marriage, Reproductive Freedom and Future Persons in Liberal Public Justification. Journal of Applied Philosophy 27 (1):39-58.
    In this article I consider whether the legalization of sex-same marriage implies a right to incestuous marriage. I begin by suggesting that the liberal state get out of the 'marriage' business by leveling down to a universal civil union status. The question is then whether incestuous unions should be both legal and eligible for this status. I argue that the arguments compatible with public reason for prohibiting them outright, or even for excluding them from the permissible types of legally registered (...)
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  33. David J. Mayo & Martin Gunderson (2000). The Right to Same-Sex Marriage: A Critique of the Leftist Critique. Journal of Social Philosophy 31 (3):326–337.
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  34. Timothy F. Murphy (2011). Same-Sex Marriage: Not a Threat to Marriage or Children. Journal of Social Philosophy 42 (3):288-304.
    Some critics of same-sex marriage allege that this kind of union not only betrays the nature of marriage but that it also opens children to various kinds of harm. Same-sex marriage is objectionable, on this view, in its nature and in its effects. A view of marriage as requiring an unassisted capacity to conceive children may be respect as one idea of marriage, but this view need not be understood as marriage itself. It is not clear, in any case, why (...)
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  35. Timothy F. Murphy (ed.) (1994). Gay Ethics: Controversies in Outing, Civil Rights and Sexual Science. Harrington Park Press.
  36. Shelley M. Park (2008). Commentary on Nancy Nicol’s Politics of the Heart: Recogniiton of Homoparental Families. Florida Philosophical Review 8.
    This paper comments on the strategies and goals of a politics of recognition as celebrated by Nancy Nicol’s important documentary coverage of the gay and lesbian movement for family rights in Quebec. While agreeing that ending legal discrimination against lgbt families is important, I suggest that political recognition of same-sex families and their children is a too limited goal for queer families and their allies. Moreover, it is a goal, I argue, that often trades on trades on troublesome assumptions about (...)
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  37. Christine Pierce (1995). Gay Marriage. Journal of Social Philosophy 26 (2):5-16.
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  38. Charles Pigden, Civil Unions and the Institution of Marriage.
    With the exception of the occasional Damn-you-to-Hell types such as Mr Owen Burke of Timaru (ODT, 7/7/04), most opponents of the Civil Unions Bill like to pretend that they are not doing it out of hostility to homosexuals (who they sometimes, rather patronizingly, claim to love as people) but out of zeal for the institution of marriage. If civil unions are allowed, marriage will be damaged, and that is why they are against the Bill. The problem with this rationale is (...)
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  39. Alex Rajczi (2008). A Populist Argument for Same-Sex Marriage. The Monist 91 (3-4):475-505.
    The paper argues that same-sex marriage ought to be legalized. The argument is ecumenical and appeals only to basic principles of liberal government. Specifically, the paper argues that if the government is offering an opportunity to one group, then it may not withhold the opportunity from another on the ground that the people receiving it are immoral or that their receipt of the opportunity would spread immoral messages. The only acceptable ground is that the group’s receipt would cause wrongful harm (...)
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  40. Brook J. Sadler (2008). Re-Thinking Civil Unions and Same-Sex Marriage. The Monist 91 (3/4):578-605.
  41. Krzysztof Saja (2013). O dyskryminacji małżeństw homoseksualnych. Odpowiedź Tomaszowi Sieczkowskiemu. Diametros 37:193–209.
    My paper is a reaction to polemic of Tomasz Sieczkowski "Discrimination nonetheless. A reply to Krzysztof Saja” [ICF "Diametros" (36) 2013] that he wrote against my paper "Discrimination against same-sex couples" [ICF “Diametros" (34) 2012]. The purpose of the paper is to refute Sieczkowski’s objections that rely on wrong interpretation of the structure of my main argument. I will describe the proper course of the reasoning that I have expressed in the first article and undermine the Sieczkowski’s proposal to justify (...)
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  42. Krzysztof Saja (2012). O dyskryminacji par jednopłciowych. Diametros 34:92–115.
    In my paper I discuss the argument that the absence of the legal possibility to contract same-sex marriages is discriminatory. I argue that there is no analogy between the legal situation of same-sex couples and African-Americans, women or disabled persons in the nineteenth century. There are important natural differences between same-sex and different-sex couples that are good reasons for the legal disparities between them. The probability of having and raising children is one of them. Therefore, demanding that same-sex couples have (...)
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  43. Kory Schaff (2004). Equal Protection and Same-Sex Marriage. Journal of Social Philosophy 35 (1):133–147.
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  44. Peter Singer, Homosexuality is Not Immoral.
    In recent years, the Netherlands, Belgium, Canada, and Spain have recognized marriages between people of the same sex. Several other countries recognize civil unions with similar legal effect. An even wider range of countries have laws against discrimination on the basis of a person’s sexual orientation, in areas like housing and employment. Yet in the world’s largest democracy, India, sex between two men remains a crime punishable, according to statute, by imprisonment for life.
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  45. Helga Varden (2006). A Kantian Conception of Rightful Sexual Relations. Social Philosophy Today 22:199-218.
    This paper defends a legal and political conception of sexual relations grounded in Kant’s Doctrine of Right. First, I argue that only a lack of consent can make a sexual deed wrong in the legal sense. Second, I demonstrate why all other legal constraints on sexual practices in a just society are legal constraints on seemingly unrelated public institutions. I explain the way in which the just state acts as a civil guardian for domestic relations and as a civil guarantor (...)
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  46. Ralph Wedgwood (1999). The Fundamental Argument for Same-Sex Marriage. Journal of Political Philosophy 7 (3):225–242.
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  47. Adrian Alex Wellington (1995). Why Liberals Should Support Same Sex Marriage. Journal of Social Philosophy 26 (3):5-32.
  48. Andy Wible (2006). Richard D. Mohr, The Long Arc of Justice: Lesbian and Gay Marriage, Equality, and Rights:The Long Arc of Justice: Lesbian and Gay Marriage, Equality, and Rights. Ethics 116 (3):604-607.
  49. Reginald Williams (2011). Same-Sex Marriage and Equality. Ethical Theory and Moral Practice 14 (5):589-595.
    Some argue that same-sex marriage is not an equal rights issue because, where same-sex marriage is illegal, heterosexuals and homosexuals have the exact same right to marry—i.e., the right to marry one adult of the opposite sex. I dispute this argument by pointing out that while societies that prohibit same-sex marriage equally permit individual heterosexuals and homosexuals to marry one adult of the opposite sex, same-sex couples in such societies are denied an important right that opposite-sex couples enjoy—i.e., the right (...)
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  50. Christopher F. Zurn (2012). Misrecognition, Marriage and Derecognition. In Shane O'Neill Nicholas H. Smith (ed.), Recognition Theory as Social Research: Investigating the Dynamics of Social Conflict. Palgrave Macmillan.
    Contemporary recognition theory has developed powerful tools for understanding a variety of social problems through the lens of misrecognition. It has, however, paid somewhat less attention to how to conceive of appropriate responses to misrecognition, usually making the tacit assumption that the proper societal response is adequate or proper affirmative recognition. In this paper I argue that, although affirmative recognition is one potential response to misrecognition, it is not the only such response. In particular, I would like to make the (...)
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