Search results for 'polygamy' (try it on Scholar)

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  1. Thom Brooks (2009). The Problem with Polygamy. Philosophical Topics 37 (2):109-22.score: 24.0
    Polygamy is a hotly contested practice and open to widespread misunderstandings. This practice is defined as a relationship between either one husband and multiple wives or one wife and multiple husbands. Today, 'polygamy' almost exclusively takes the form of one husband with multiple wives. In this article, my focus will centre on limited defences of polygamy offered recently by Chesire Calhoun and Martha Nussbaum. I will argue that these defences are unconvincing. The problem with polygamy is (...)
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  2. Gregg Strauss (2012). Is Polygamy Inherently Unequal? Ethics 122 (3):516-544.score: 24.0
    This article begins the task of assessing polygamy as a moral ideal. The structure of traditional polygamy, in which only one central spouse may marry multiple partners, necessarily yields two inequalities. The central spouse has greater rights and expectations within each marriage and greater control over the wider family. However, two alternative structures for polygamy can remove these inequalities. In polyfidelity, each spouse marries every other spouse in the family. In “molecular” polygamy, any spouses may marry (...)
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  3. Andrew F. March (2011). Is There a Right to Polygamy? Marriage, Equality and Subsidizing Families in Liberal Public Justification. Journal of Moral Philosophy 8 (2):246-272.score: 24.0
    This paper argues that the four most plausible arguments compatible with public reason for an outright legal ban on all forms of polygamy are unvictorious. I consider the types of arguments political liberals would have to insist on, and precisely how strongly, in order for a general prohibition against polygamy to be justified, while also considering what general attitude towards "marriage" and legal recognition of the right to marry are most consistent with political liberalism. I argue that a (...)
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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.score: 24.0
    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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  5. Michael Nielsen (2009). Opinions Regarding Polygamy Among LDS Church Members: Demographic Predictors. Archive for the Psychology of Religion 31 (2):261-270.score: 21.0
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  6. Andrew F. March, Is There a Right to Polygamy and Incest? Should a Liberal State Replace "Marriage" with "Registered Domestic Partnerships"?score: 18.0
    If a state with liberal political and justificatory commitments extends benefits of various kinds to persons forming families, what qualifications may such a state place on the right to access to those benefits? I will make two assumptions for the purposes of this paper. The first is the political and justificatory terrain of some form of political or otherwise non-perfectionist liberalism. The assumption is that we are considering the resources and limitations of a community of persons who accept moral pluralism (...)
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  7. Andrew F. March, Marriage, Equality and Subsidizing Families in Liberal Public Justification: Is There a Right to Polygamy?score: 18.0
    This essay argues that the four most plausible arguments compatible with public reason for an outright legal ban on all forms of polygamy are unvictorious. My purpose is not to survey exhaustively the empirical literature on contemporary forms of polygamy, but to tease out the types of arguments political liberals would have to insist on, and precisely how strongly, in order for a general prohibition against polygamy to be justified. The most common objection to polygamy is (...)
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  8. Margaret Denike (2010). The Racialization of White Man's Polygamy. Hypatia 25 (4):852-874.score: 18.0
    This paper offers a genealogy of anti-polygamy sentiment in North America, elucidating certain racist and nationalist formations that are implicit in the historical valorization and enforcement of heterosexual monogamy. It tracks the white supremacist and heteronormative logic that conditions the widespread disdain toward polygamy, and that renders it fundamentally different from familial configurations that are associated with national identity. Relating political and philosophical doctrines to the archival documentation and insights of contemporary legal and cultural historians of anti-polygamy (...)
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  9. Jon Mahoney (2007). Liberalism and the Polygamy Question. Social Philosophy Today 23:161-174.score: 18.0
    Part I of this paper examines liberal toleration and its relevance to the debate on polygamy. The remaining sections consider Marci Hamilton’s claim that polygamy should not be accommodated. Hamilton’s position rests on three kinds of arguments which I call: 1) the argument from public reason; 2) the argument from democracy; and 3) the argument from exploitation. Each of these fails: 1) fails because Hamilton’s conception of public reason is too restrictive; 2) fails because it rests on a (...)
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  10. Gottfried Wilhelm Leibniz, On Polygamy (4 October 1675).score: 15.0
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  11. Gregor Weber (2001). The Perils of Polygamy D. Ogden: Polygamy, Prostitutes and Death. The Hellenistic Dynasties . Pp. Xxxiv + 317, Figs. London: Duckworth, 1999. Cased, £40. ISBN: 0-7156-2930-. [REVIEW] The Classical Review 51 (01):112-.score: 15.0
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  12. Vaughn Bryan Baltzly (2012). Same-Sex Marriage, Polygamy, and Disestablishment. Social Theory and Practice 38 (2):333-362.score: 15.0
    The Progressive favors extending the legal institution of marriage so as to include same-sex unions along with heterosexual ones. The Traditionalist opposes such an extension, preferring to retain the legal institution of marriage in its present form. I argue that the Progressive ought to broaden her position, endorsing instead the Liberal case for extending the current institution so as to include polygamous unions as well—for any consideration favoring Progressivism over Traditionalism likewise favors Liberalism over Progressivism. Progressives inclined to resist Liberalism (...)
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  13. Florence Abena Dolphyne (1995). Polygamy and the Emancipation of Women: An African Perspective. In Safro Kwame (ed.), Readings in African Philosophy: An Akan Collection. University Press of America.score: 15.0
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  14. Nan E. Johnson & A. M. Elmi (1989). Polygamy and Fertility in Somalia. Journal of Biosocial Science 21 (2).score: 15.0
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  15. A. McLaren (2004). Monogamy, Polygamy and the True State: James I's Rhetoric of Empire. History of Political Thought 25 (3):446-480.score: 15.0
  16. Stephen Palmquist, Kant, Sexism and the Ethics of Polygamy.score: 15.0
  17. D. W. Skubik (1988). Positivism and Polygamy: A Hart/Devlin Redivivus. American Journal of Jurisprudence 33 (1):167-206.score: 15.0
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  18. Ursula Vogel (1991). Political Philosophers and the Trouble with Polygamy-Patriarchal Reasoning in Modern Natural Law. History of Political Thought 12 (2):229-251.score: 15.0
     
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  19. Elizabeth Brake (2010). Minimal Marriage: What Political Liberalism Implies for Marriage Law. Ethics 120 (2):302-337.score: 9.0
    Recent defenses of same-sex marriage and polygamy have invoked the liberal doctrines of neutrality and public reason. Such reasoning is generally sound but does not go far enough. This paper traces the full implications of political liberalism for marriage. I argue that the constraints of public reason, applied to marriage law, entail ‘minimal marriage’, the most extensive set of state-determined restrictions on marriage compatible with political liberalism. Minimal marriage sets no principled restrictions on the sex or number of spouses (...)
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  20. Shelley M. Park (2013). Mothering Queerly, Queering Motherhood: Resisting Monomaternalism in Adoptive, Lesbian, Blended and Polygamous Families. SUNY.score: 6.0
    Bridging the gap between feminist studies of motherhood and queer theory, Mothering Queerly, Queering Motherhood articulates a provocative philosophy of queer kinship that need not be rooted in lesbian or gay sexual identities. Working from an interdisciplinary framework that incorporates feminist philosophy and queer, psychoanalytic, poststructuralist, and postcolonial theories, Shelley M. Park offers a powerful critique of an ideology she terms monomaternalism. Despite widespread cultural insistence that every child should have one—and only one—“real” mother, many contemporary family constellations do not (...)
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  21. Samuel Waje Kunhiyop (2004). African Christian Ethics. Baraka Press.score: 3.0
    Introduction to the study of African Christian ethics -- Foundations of contemporary African ethics -- Foundations of Western ethics -- Foundations of Christian ethics -- Foundations of African Christian ethics -- Applying African Christian ethics -- Church and state -- War and violence -- Strikes -- Poverty -- Corruption -- Fund-raising -- Procreation and infertility -- Reproductive technologies -- Contraception -- Polygamy -- Domestic violence -- Divorce and remarriage -- Widows and orphans -- Rape -- Incest -- Prostitution and (...)
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  22. Andrew F. March, Marriage, Sex and Future Persons in Liberal Public Justification: Is There a Right to Incest?score: 3.0
    In this article I consider whether there 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 or "registered domestic partnership" status. Removing the symbolism of the term "marriage" from political conflict, privatizing it in the same way as religion, would have the advantage of both consistency and political reconciliation. The question is then whether incestuous unions should be both legal and eligible for (...)
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  23. Thom Brooks, The Capabilities Approach, Religious Practices, and the Importance of Recognition.score: 3.0
    When can ever be justified in banning a religious practice? This paper focusses on Martha Nussbaum's capabilities approach. Certain religious practices create a clash between capabilities where the capability to religious belief and expression is in conflict with the capability of equal status and nondiscrimination. One example of such a clash is the case of polygamy. Nussbaum argues that there may be circumstances where polygamy may be acceptable. On the contrary, I argue that the capabilities approach cannot justify (...)
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  24. Daniela Cutas & Sarah Chan (2012). Families – Beyond the Nuclear Ideal. Bloomsbury Academic.score: 3.0
    This book examines, through a multi-disciplinary lens, the possibilities offered by relationships and family forms that challenge the nuclear family ideal, and some of the arguments that recommend or disqualify these as legitimate units in our societies. That children should be conceived naturally, born to and raised by their two young, heterosexual, married to each other, genetic parents; that this relationship between parents is also the ideal relationship between romantic or sexual partners; and that romance and sexual intimacy ought to (...)
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  25. Benoît De Gaudemar (1998). Sexual Selection and Breeding Patterns: Insights From Salmonids (Salmonidae). Acta Biotheoretica 46 (3).score: 3.0
    Although "intrasexual selection" has been accepted as the mechanism by which males evolve elaborate secondary sexual traits which are used in aggressive contests, the importance of "intersexual selection" as a mechanism by which males have acquired exaggerated traits to display to females during courtship was less readily accepted. In spite of this scepticism, several genetic models have supported the latter idea, and many empirical studies showed that females were generally more discriminating in mate choice than males, because of differences in (...)
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  26. Robin Hanson & David Youngberg, Forager Facts.score: 3.0
    We are economists with a long-standing interest in evolutionary psychology, who recently came to appreciate the rich collections of relevant data cultural anthropologists have spent decades collecting on the social environments of a wide range of human societies. While we found some systematic collections of these observations, we could not find a systematic summary of the social environment of the subsample of societies that most resemble the social environment where most human psychology seems to have evolved: small bands of nomadic (...)
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  27. Ioanna Kuçuradi (2008). The Activist President. The Philosophers' Magazine 43 (43):56-59.score: 3.0
    How you can respect a culture with blood feuds? A culture with polygamy? It’s not possible. You can be rightly against something or wrongly against it, but if you are against something, you cannot respect it. If you say that you respect it, it would be hypocritical.
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  28. Jacqueline A. Laing (2012). Monogamy. In George Kurian (ed.), Encyclopaedia of Christian Civilisation. Blackwell.score: 3.0
    The word monogamy derives from the Greek words μóνoδ meaning one and γάμoδ meaning marriage. When Christianity was founded, polygamy (the marriage of a man to many women) was, at that point in Judaic history, regarded as acceptable practice. The Gospel according to Matthew reports that Christ restored marriage to its original unity and indissolubility (Matt. 19:6). Monogamy is still deeply entrenched in the Christian tradition. It has long been held that polygamy and polyandry undermine the dignity due (...)
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  29. Wijdan Ali (2003). Muslim Women: Between Cliché and Reality. Diogenes 50 (3):77-87.score: 3.0
    The clichés attached to Islam and Muslim women that the West had perpetuated since the Middle Ages and that were later propagated by Orientalist writers and painters, are reviewed in this article. The emergence of the subject of women as the centrepiece of western accounts of Islam in the late 19th century is equated with the beginning of European colonialism in Muslim countries, and the reasons for choosing the two controversial issues related to Muslim women: polygamy and the veil. (...)
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  30. Genaro A. Coria-Avila (2012). The Role of Conditioning on Heterosexual and Homosexual Partner Preferences in Rats. Socioaffective Neuroscience and Psychology 2.score: 3.0
    Partner preferences are expressed by many social species, including humans. They are commonly observed as selective contacts with an individual, more time spent together, and directed courtship behavior that leads to selective copulation. This review discusses the effect of conditioning on the development of heterosexual and homosexual partner preferences in rodents. Learned preferences may develop when a conditioned stimulus (CS) is associated in contingency with an unconditioned stimulus (UCS) that functions as a reinforcer. Consequently, an individual may display preference for (...)
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  31. Catherine Dejeumont (2006). La réforme du mariage dans la communauté anabaptiste de Münster : quelle utopie ? Clio 2:27-57.score: 3.0
    La ville de Münster, en Westphalie, abrita en 1534-35 une communauté anabaptiste dont on ne connaît souvent que certains traits : son écrasement par les forces « de la réaction », sa réforme du mariage qui défraya la chronique ou la prépondérance des femmes dans sa population…, parfois associés dans l’image d’une société révolutionnaire, libertaire, dans lesquelles les femmes avaient un grand rôle – qu’en est-il de ces idées reçues ? Après un bref rappel de ce qu’est l’anabaptisme et de (...)
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  32. Stuart P. Green (2013). Vice Crimes and Preventive Justice. Criminal Law and Philosophy:1-16.score: 3.0
    This symposium contribution offers a reconsideration of a range of “vice crime” legislation from late nineteenth and early twentieth century American law, criminalizing matters such as prostitution, the use of opiates, illegal gambling, and polygamy. According to the standard account, the original justification for these offenses was purely moralistic (in the sense that they criminalize conduct solely or primarily because it is intrinsically wrong or sinful and not because of its negative effect on anyone) and paternalistic (in the sense (...)
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  33. Jake H. O'Connell (2012). Does God Condone Sin? Philosophy and Theology 24 (2):141-154.score: 3.0
    This article addresses the issue of why God would sanction, via the Old Testament Law, less than ideal practices such as slavery, polygamy, and excessively harsh punishments for certain crimes. I appeal to two concepts (the idea of a supererogatory good, and the idea of Molinism) to explain why God sanctioned these practices. I explain that God’s sanctioning these practices may have been necessary in order to create the world with the most possible good.
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  34. John Shufelt (2005). The Trickster as an Instrument of Enlightenment: George Psalmanazar and the Writings of Jonathan Swift. History of European Ideas 31 (2):147-171.score: 3.0
    The publication of George Psalmanazar's Description of Formosa (1704?1705) and the controversy surrounding the young man who claimed to be ?a Native of Formosa, An Island subject to the Emperor of Japan,? must place text and author among the most audacious examples of literary fraud in any language. Psalmanazar's Formosa fabrications?including claims of endemic polygamy, cannibalism, and child sacrifice?titillated and appalled his contemporaries, including Jonathan Swift, who paid mock tribute to the ?famous Salmanaazor? in A Modest Proposal (1729), crediting (...)
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  35. Penda Mbow (2004). Femmes Et Images : La Production Culturelle Chez les Africaines. Clio 19:115-122.score: 2.0
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  36. Selami Varlik (2013). Fazlur Rahman et le Coran : la recherche méthodique de l'intention de l'Auteur. Methodos. Savoirs Et Textes 13 (13).score: 1.0
    L’herméneutique coranique de Fazlur Rahman (1919-1988) repose sur la recherche méthodique du sens objectif du texte. Inspiré par l’herméneutique romantique, telle qu’on peut la trouver chez E. Betti et qui nécessite pour le lecteur d’établir un lien intérieur avec l’esprit de l’auteur, Rahman considère que c’est l’intention divine qui est garante de l’objectivité du sens du Coran. L’empathie avec l’auteur est rendue possible par une conception historique de la révélation, selon laquelle la parole, qui est amenée par un Esprit intérieur (...)
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