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Sexual Desire

Mind 97 (387):493-496 (1986)

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  1. Kindliche »Unschuld« ist kein Ideal: Tugendethik und Kind-Erwachsenen-Sex.Thomas O’Carroll - 2018 - Gäufelden, Germany: Thomas Leske.
    Malón (Arch Sexual Behav 44(4):1071–1083, 2015) kam zu dem Schluss, dass die üblichen Argumente gegen sexuelle Beziehungen zwischen Erwachsenen und Kindern vor der Pubertät nicht ausreichen, um deren moralische Zulässigkeit unter allen Umständen auszuschließen. Diese postulierte Lücke versuchte Malón (Sex Cult 21(1):247–269, 2017) mit Tugendethik zu füllen. Diesen Tugendethikansatz im zweiten von Malóns Fachartikeln fechtet der vorliegende Aufsatz an, indem er (1) die Ansicht in Frage stellt, dass Sex ein außergewöhnlicher Teilaspekt der Moral ist, der eines Tugendansatzes bedarf, (2) die (...)
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  • "The Logic of the Liver". A Deontic View of the Intentionality of Desire.Federico Lauria - 2014 - Dissertation, University of Geneva
    Desires matter. How are we to understand the intentionality of desire? According to the two classical views, desire is either a positive evaluation or a disposition to act: to desire a state is to positively evaluate it or to be disposed to act to realize it. This Ph.D. Dissertation examines these conceptions of desire and proposes a deontic alternative inspired by Meinong. On this view, desiring is representing a state of affairs as what ought to be or, if one prefers, (...)
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  • The Motive of Society: Aristotle on Civic Friendship, Justice, and Concord.Eleni Leontsini - 2013 - Res Publica 19 (1):21-35.
    My aim in this paper is to demonstrate the relevance of the Aristotelian notion of civic friendship to contemporary political discussion by arguing that it can function as a social good. Contrary to some dominant interpretations of the ancient conception of friendship according to which it can only be understood as an obligatory reciprocity, I argue that friendship between fellow citizens is important because it contributes to the unity of both state and community by transmitting feelings of intimacy and solidarity. (...)
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  • Drawing the Line: Art Versus Pornography.Hans Maes - 2011 - Philosophy Compass 6 (6):385-397.
    Art and pornography are often thought to be mutually exclusive. The present article argues that this popular view is without adequate support. Section 1 looks at some of the classic ways of drawing the distinction between these two domains of representation. In Section 2, it is argued that the classic dichotomies may help to illuminate the differences between certain prototypical instances of pornography and art, but will not serve to justify the claim that pornography and art are fundamentally incompatible. Section (...)
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  • The Nature and Basis of Human Dignity.Patrick Lee & Robert P. George - 2008 - In Adam Schulman (ed.), Human Dignity and Bioethics: Essays Commissioned by the President's Council on Bioethics. [President's Council on Bioethics. pp. 173-193.
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  • What is Gay and Lesbian Philosophy?Raja Halwani, Gary Jaeger, James S. Stramel, Richard Nunan, William S. Wilkerson & Timothy F. Murphy - 2008 - Metaphilosophy 39 (4-5):433-471.
    Abstract: This essay explores recent trends and major issues related to gay and lesbian philosophy in ethics (including issues concerning the morality of homosexuality, the natural function of sex, and outing and coming out); religion (covering past and present debates about the status of homosexuality and how biblical and qur'anic passages have been interpreted by both sides of the debate); the law (especially a discussion of the debates surrounding sodomy laws, same-sex marriage and its impact on transsexuals, and whether the (...)
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  • Love: Gloriously Amoral and Arational.Nick Zangwill - 2013 - Philosophical Explorations 16 (3):298 - 314.
    I argue that an evaluational conception of love collides with the way we value love. That way allows that love has causes, but not reasons, and it recognizes and celebrates a love that refuses to justify itself. Love has unjustified selectivity, due to its arbitrary causes. That imposes a non-tradability norm. A love for reasons, rational love or evaluational love would be propositional, and it therefore allows that the people we love are tradable commodities. A moralized conception of love is (...)
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  • Prostitution and the Good of Sex.Sascha Settegast - 2018 - Social Theory and Practice 44 (3):377-403.
    On some accounts, prostitution is just another form of casual sex and as such not particularly harmful in itself, if regulated properly. I claim that, although casual sex in general is not inher-ently harmful, prostitution in fact is. To show this, I defend an account of sex as joint action characteristically aimed at sexual enjoyment, here understood as a tangible experience of com-munity among partners, and argue that prostitution fails to achieve this good by incentivizing partners to mistreat each other. (...)
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  • On Love’s Robustness.Benjamin Ferguson - 2018 - Ethical Theory and Moral Practice 21 (4):915-925.
    Recently Philip Pettit has claimed that attachment, virtue, and respect are robust goods. Robust goods require not only the actual provision of certain associated ‘thin’ goods, but also the modally robust provision of these thin goods across a range of counterfactual situations. I focus my attention on Pettit’s account of the robust good of love, which, for Pettit, is the modally robust provision of care. I argue Pettit’s account provides neither necessary nor sufficient conditions for love. In place of Pettit’s (...)
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  • Sexual Perversion.Graham Priest - 1997 - Australasian Journal of Philosophy 75 (3):360 – 372.
  • Bringing the Body Back to Sexual Ethics.Anne Barnhill - 2013 - Hypatia 28 (1):1-17.
    The body and bodily experience make little appearance in analytic moral philosophy. This is true even of analytic sexual ethics—the one area of ethical inquiry we might have expected to give a starring role to bodily experience. I take a small step toward remedying that by identifying one way in which the bodily experience of sex is ethically significant: some of the physical actions of sex have a default expressive significance, conveying trust, affection, care, sensitivity, enjoyment, and pleasure. When people (...)
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  • The Two Minds of Roger Scruton.J. Martin Stafford - 1991 - Studies in Philosophy and Education 11 (2):187-193.
    In two recent pieces Roger Scruton recommends that we should instil in children feelings of revulsion towards homosexuality; whereas the corollaries of his earlier book Sexual Desire contradict this. These inconsistences are exposed and discussedand the preferability of his earlier stance defended.
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  • A Lover's Shame.Ward E. Jones - 2012 - Ethical Theory and Moral Practice 15 (5):615-630.
    Shame is one of the more painful consequences of loving someone; my beloved’s doing something immoral can cause me to be ashamed of her. The guiding thought behind this paper is that explaining this phenomenon can tell us something about what it means to love. The phenomenon of beloved-induced shame has been largely neglected by philosophers working on shame, most of whom conceive of shame as being a reflexive attitude. Bennett Helm has recently suggested that in order to account for (...)
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  • Elizabeth Brake: Minimizing Marriage: Marriage, Morality and the Law. [REVIEW]Natasha McKeever - 2013 - Res Publica 19 (3):285-289.
  • Wings of Desire: Reflections on Sexual Desire, Identity and Freedom.Abraham Olivier - 2018 - South African Journal of Philosophy 37 (4):452-465.
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  • A Personal Love of the Good.Camilla Kronqvist - forthcoming - Philosophia:1-18.
    In order to articulate an account of erotic love that does not attempt to transcend its personal features, Robert Solomon and Martha Nussbaum lean on the speeches by Aristophanes and Alcibiades in Plato’s Symposium. This leads them to downplay the sense in which love is not only for another person, but also for the good. Drawing on a distinction between relative and absolute senses of speaking about the good, I mediate between two features of love that at first may seem (...)
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  • Marriage, Morality, and Institutional Value.Elizabeth Brake - 2007 - Ethical Theory and Moral Practice 10 (3):243-254.
    This paper develops a Kantian account of the moral assessment of institutions. The problem I address is this: while a deontological theory may find that some legal institutions are required by justice, it is not obvious how such a theory can assess institutions not strictly required (or prohibited) by justice. As a starting-point, I consider intuitions that in some cases it is desirable to attribute non-consequentialist moral value to institutions not required by justice. I will argue that neither consequentialist nor (...)
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  • Justice and Virtue in Kant's Account of Marriage.Elizabeth Brake - 2005 - Kantian Review 9:58-94.
    All duties are either duties of right (officia iuris), that is, duties for which external lawgiving is possible, or duties of virtue (officia virtutis s. ethica), for which external lawgiving is not possible. – Duties of virtue cannot be subject to external lawgiving simply because they have to do with an end which (or the having of which) is also a duty. No external lawgiving can bring about someone's setting an end for himself (because this is an internal act of (...)
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  • In Defence of Gay Lessons.J. Martin Stafford - 1988 - Journal of Moral Education 17 (1):11-20.
    Abstract The arguments against the positive treatment of homosexuality depend on such false premises as that it is an illness or is socially subversive or that homosexuals are necessarily promiscuous. Since most of the problems are engendered by the intolerance and hostility which flow from unwarranted negative attitudes, these need to be countered by dissemination of correct information and constructive discussion. The term positive image is a relative one without unambiguous denotation. However, many repellent images are projected by homosexuals themselves. (...)
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  • Sexual Education and Morality.Ben Spiecker - 1992 - Journal of Moral Education 21 (1):67-76.
    Abstract Five interpretations of sexual education are distinguished. The analyses indicate that sexual education can neither be understood as learning to control the sexual impulses?, nor as ?the training or formation of sexual desire?. Elucidation of the meaning of the terms ?sexual desire? and ?erotic love? show that ?sexual education? can be understood as teaching (children) the moral tendencies in reference to sexual conduct. It is argued that infantile sexual desire? is based on a contradiction in terms and that ?erotic (...)
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