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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. Jacob M. Appel (2006). May Doctors Refuse Infertility Treatments to Gay Patients? Hastings Center Report 36 (4):20-21.
  4. H. E. Baber (2004). Is Homosexuality Sexuality? Theology.
    I argue on utilitarian grounds that while traditional constraints on heterosexual activity, including the prohibition of pre-marital sex and divorce may be justified by appeal to purely secular principles, no comparable prohibitions are justified as regards homosexual activity. Homosexuality is in this respect.
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  5. Jovan Babic (2006). Self-Regarding / Other-Regarding Acts: Some Remarks. Prolegomena 5 (2):193-207.
    In his essay On Liberty, John Stuart Mill presents the famous harm principle in the following manner: “[…] the sole end for which mankind are warranted, individually or collectively, in interfering with the liberty of action of any of their number, is self-protection. […] The only part of the conduct of anyone, for which he is amenable to society, is that which concerns others. […] Over himself, over his own body and mind, the individual is sovereign.” Hence, there is a (...)
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  6. J. Bancroft (1975). Homosexuality and the Medical Profession: A Behaviourist's View. Journal of Medical Ethics 1 (4):176-180.
    That a homosexual -- man or woman -- is neither a sinner nor a sick person is the thesis of this paper by an authority on sexual deviation. Therefore, such a man or woman neither needs penance and pardon nor cure in the medical sense. Nevertheless such individuals sometimes need the help of doctors and must be treated with understanding. The medical profession also has, in the view of the behaviourist school of psychiatrists, of which Dr Bancroft is a member, (...)
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  7. Piers Benn (1992). AIDS and Sexual Morality. Philosophy Now 4:5-8.
  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. 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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  10. John Corvino (2005). Homosexuality and the PIB Argument. Ethics 115 (3):501-534.
  11. J. Cotter (1991). Same-Sex Relationships. Studies in Christian Ethics 4 (2):29-37.
  12. Robert J. Cramer, Frank D. Golom, Charles T. LoPresto & Shalene M. Kirkley (2008). Weighing the Evidence: Empirical Assessment and Ethical Implications of Conversion Therapy. Ethics and Behavior 18 (1):93 – 114.
    The American Psychological Association's (APA's) as well as other professional organizations' (e.g., American Psychiatric Association) removal of homosexuality as a mental disorder represented a paradigmatic shift in thinking about exual orientation. Since then, APA (2000) disseminated guidelines for working with lesbian, gay, and bisexual (LGB) clients, and a variety of scholars and researchers alike have advocated affirmative therapeutic interventions with LGB individuals. Despite these efforts, the controversy over treating individuals with LGB orientations using nonaffirmative techniques continues. In this discussion, the (...)
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  13. Chris Cuomo (2007). Dignity and the Right to Be Lesbian or Gay. Philosophical Studies 132 (1):75 - 85.
    Richard Mohr emphasizes the importance of dispelling false beliefs about lesbians and gay men, and establishing legislation that protects the rights of sexual minorities. He argues that homophobic policies originate in the belief that gay men and lesbians are categorically less morally valuable than others, rather than deserving of unequal treatment because of their behaviors or actions. In response, I show that homophobic panic over lesbian or gay sex acts is actually quite influential, and argue that Mohr fails to take (...)
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  14. Lara Denis (1999). Kant on the Wrongness of 'Unnatural' Sex. History of Philosophy Quarterly 16 (2):225-48.
    I consider Kant’s use of claims about “nature’s ends” in his arguments to establish maxims of homosexual sex, masturbation, and bestiality as constituting “unnatural” sexual vices, which are contrary to one’s duties to oneself as an animal and moral being. I argue, first, that the formula of humanity is the principle best suited for understanding duties to oneself as an animal and moral being; and second, that although natural teleology is relevant to some degree in specifying these duties, it cannot (...)
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  15. A. A. Howsepian (2004). Treating Homosexuality: A Response to Yarhouse. Christian Bioethics 10 (2-3):259-267.
    Professor Mark A. Yarhouse proposes an ‘identity synthesis’ model of sexual modification therapy for homosexuals. This model is meant primarily to target the process by which one's sexual identity is synthesized, rather than the changing of sexual orientation itself. I highlight some of the advantages of Yarhouse's model along with some of its potential pitfalls. My primary point of departure with Yarhouse concerns how one ought to direct those selfidentified homosexual clients who fall within our clinical sphere of influence and (...)
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  16. Patricia Illingworth & Timothy Murphy (2004). In Our Best Interest: Meeting Moral Duties to Lesbian, Gay, and Bisexual Adolescent Students. Journal of Social Philosophy 35 (2):198–210.
  17. Joshua Knobe, Paul Bloom & David Pizarro, College Students Implicitly Judge Interracial Sex and Gay Sex to Be Morally Wrong.
    College students implicitly judge interracial sex and gay sex to be morally wrong Some moral intuitions arise from psychological processes that are not fully accessible to consciousness. For instance, most people disapprove of consensual adult incest between siblings, but are unable to articulate why—they just feel that it is wrong (Haidt, 2001). More generally, there is evidence for at least two sources of moral judgment: explicit conscious reasoning and tacit intuitions, which are motivated by emotional responses (Greene et al., 2001) (...)
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  18. Matthew Lister (2013). John Corvino and Maggie Gallagher: Debating Same-Sex Marriage. Criminal Law and Philosophy:1-9.
  19. D. W. Lutz (2004). The Catholic Church, the American Military, and Homosexual Reorientation Therapy. Christian Bioethics 10 (2-3):189-226.
    Homosexual activist groups have targeted the Catholic Church and the American military as institutions especially in need of transformation. Associations of healthcare professionals are also under assault from homosexual activists. It is, nevertheless, appropriate for the Church and the military to defend themselves against this assault, to affirm that homosexuality is incompatible with Christian ethics and military service, and to help homosexuals free themselves from the vice of homosexuality. Arguments that homosexual reorientation therapy is unethical are unsound. Such therapy is (...)
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  20. R. C. Lyle (1975). Deviant Sexual Behaviour: Modification and Assessment. Journal of Medical Ethics 1 (4):197-198.
  21. Alice MacLachlan (2012). Closet Doors and Stage Lights. Social Theory and Practice 38 (2):302-332.
    This paper makes an ethical and a conceptual case against any purported duty to come out of the closet. While there are recognizable goods associated with coming out, namely, leading an authentic life and resisting oppression, these goods generate a set of imperfect duties that are defeasible in a wide range of circumstances, and are only sometimes fulfilled by coming out. Second, practices of coming out depend on a ‘lump’ picture of sexuality and on an insufficiently subtle account of responsible (...)
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  22. Alice MacLachlan & Susanne Sreedhar (2012). Complicating Out: The Case of Queer Femmes. In Kelby Harrison & Dennis Cooley (eds.), Passing/Out: Sexual Identity Veiled and Revealed. Ashgate. 43-74.
    We take up questions of passing/outing as they arise for those with queer femme identities. We argue that for persons with female-identified bodies and queer, feminine (‘femme’) gender identities, the possibilities above may not exist as distinct options: for example, what it means to ‘pass’ or ‘cover’ is not always distinguishable – conceptually or in practice – from living authentically and resisting heteronormative identification: i.e. the conditions of being ‘out’. In some ways, these conflations privilege queer femmes; in others, femmes (...)
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  23. Richard D. Mohr (1989). Gay Studies as Moral Vision. Educational Theory 39 (2):121-132.
  24. 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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