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  1. Richard Arneson (2005). The Meaning of Marriage: State Efforts to Facilitate Friendship, Love, and Child-Rearing. San Diego Law Review 42 (3):979-1001.
    [Opening sentences:]What business does the government have in sticking its nose into people’s private affairs? What affairs could be more legitimately private than relationships involving sex and love? LOCKEAN LIBERTARIANISM These questions resonate with many individuals across a wide range of ideologies and beliefs. For many of us these questions will strike us as rhetorical questions to which the obvious answers are “none” and “none.” These responses reflect a Lockean libertarian strain in the social thinking of many intelligent and thoughtful (...)
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  2. Logan Paul Gage (2013). Darwin Knows Best: Can Evolution Support the Classical Liberal Vision of the Family? In Stephen Dilley (ed.), Darwinian Evolution and Classical Liberalism: Theories in Tension. Lexington Books. 135-156.
    In a time when conservatives believe that the traditional family is under increasing fire, some think an appeal to Darwinian science may be the answer. I argue that these conservatives are wrong to maintain that Darwinian theory can serve as the intellectual foundation for the traditional conception of the family. Contra Larry Arnhart and James Q. Wilson, a Darwinian philosophy of nature simply lacks the stability the traditional family requires; it cannot support the traditional conception of human nature and the (...)
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  3. Pauline Kleingeld (1998). Just Love? Marriage and the Question of Justice. Social Theory and Practice 24 (2):261-281.
    I argue that promoting justice within marriage requires a cultural reconceptualiza¬tion of marriage itself as not merely a relationship of love, but as also a commitment to justice. I argue that it is insufficient to combat injustice in marriage with progressive laws and policies, even when combined with smart planning and bargaining on the part of women. Also necessary is a change in the way marriage itself is viewed. In addition to being regarded as an emotional commitment, it should also (...)
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  4. Simon Cabulea May (2012). Liberal Feminism and the Ethics of Polygamy. In Daniela Cutas & Sarah Chan (eds.), Families - Beyond the Nuclear Ideal. Bloomsbury Academic.
    I distinguish two ways that a cultural practice may be inherently objectionable. I reject the claim that polygamy is inherently "vicious" because asymmetric marriages are inevitably inegalitarian. I argue that there is good reason to think polygamy is inherently "bankrupt" insofar as a cultural ideal of asymmetric marriage presupposes stereotypical gender roles.
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