415,607 research outputs found

    Whither Sexual Ethics?

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    Sexual Ethics: Reaction and Critque

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    Sexual ethics

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    The Law and Ethics of Virtual Sexual Assault

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    This chapter provides a general overview and introduction to the law and ethics of virtual sexual assault. It offers a definition of the phenomenon and argues that there are six interesting types. It then asks and answers three questions: (i) should we criminalise virtual sexual assault? (ii) can you be held responsible for virtual sexual assault? and (iii) are there issues with 'consent' to virtual sexual activity that might make it difficult to prosecute or punish virtual sexual assault

    Feeling, Knowledge, Self-Preservation: Audre Lorde’s Oppositional Agency and Some Implications for Ethics

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    Throughout her work, Audre Lorde maintains that her self-preservation in the face of oppression depends on acting from the recognition and valorization of her feelings as a deep source of knowledge. This claim, taken as a portrayal of agency, poses challenges to standard positions in ethics, epistemology, and moral psychology. This article examines the oppositional agency articulated by Lorde’s thought, locating feeling, poetry, and the power she calls “the erotic” within her avowed project of self-preservation. It then explores the implications of taking seriously Lorde’s account, particularly for theorists examining ethics and epistemology under nonideal social conditions. For situations of sexual intimacy, for example, Lorde’s account unsettles prevailing assumptions about the role of consent in responsibility between sexual partners. I argue that obligations to solicit consent and respect refusal are not sufficient to acknowledge the value of agency in intimate encounters when agency is oppositional in the way Lorde describes

    Sexual difference in/and the queer beyond of ethics

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    In her recent book, Are the Lips a Grave? A Queer Feminist on the Ethics of Sex, Lynne Huffer offers a daring call for a reconsideration of the rifts between feminist and queer theory in order to develop a "queer feminist ethics of eros" (Huffer 2013, 44). Arguing that sexual ethics lies at the fractured nexus between feminist and queer theory, Huffer seeks both to restore "a claim to an ethical queer feminism" and to transfigure ethics as "erotic living" (22). This project is clearly staged in the book's titular chapter, which provocatively brings together Michel Foucault's and Luce Irigaray's respective reformulations of sexual ethics with the so-called antisocial queer theory of Leo Bersani and Janet Halley. To my mind, one of the most invaluable contributions of Huffer's book is her queer reclamation of Irigaray's philosophy of sexual difference—a philosophy that many feminist and queer theorists alike have dismissed as irredeemably essentialist, conservative, heteronormative, and even homophobic, transphobic, and racist.1 For Huffer, however, "Irigaray's 
 absence from queer theory is evidence of a forgetting of her radical feminist practice as an always already queer method" (2013, 42). Taking off from Huffer's queer feminist rereading of Irigaray, I want to further queer ethics by exploring the relationship between ethics and sexual difference as it has been thought in European philosophy. First, I offer a critique of the conflation of queerness and "negativity" in antisocial queer theory and the abdication of ethical responsibility it ultimately entails. Following both Irigaray and Jacques Derrida, I then argue that sexual difference is wholly other (tout autre) to "the ethical" as it has been thought within phallogocentrism and, thus, I contend that justice demands a fidelity to this radical otherness of sexual difference. Queerness, I suggest, names precisely this "beyond" of the ethical—that is, sexual difference "itself"—and, thus, ironically, both queer and feminist theory must struggle for the heteros of sexual difference, beyond any distinction between she/he, hetero-/homosexual, friendship/love, or sex/eros

    Emerging Sexual Ethics and the Erosion of African Ethos

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    The emerging sexual ethics that characterise the contemporary society, remains new to Africa, a phase of the erosion of African ethos, and a negation of the sacredness and classical norms of sex, which deserves to be addressed by all and sundry. It is a contemporary trend brought to fore by homosexuals, bisexuals and transsexuals, among which are the radical feminists, who indoctrinate many with the practice and continuously push very hard for legalisation and acceptance by all cultures and religions. But interestingly, many cultures and religions still remain opposed to the practice and its evolved ethics since they abuse human sexuality and African ethos. Clearly, adherents and feminists of the ill-practices with the new sex ethics have lost touch with moral sanity and the metaphysical Being, God. Only worthwhile cultural traits need be borrowed into and imbibed by other cultures in contact. The rising ugly development can best be addressed through strong opposing legislations, the sustenance of cultural and moral norms and values (ethics) and attitudinal change

    The Democratic Biopolitics of PrEP

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    PrEP (Pre-Exposure Prophylaxis) is a relatively new drug-based HIV prevention technique and an important means to lower the HIV risk of gay men who are especially vulnerable to HIV. From the perspective of biopolitics, PrEP inscribes itself in a larger trend of medicalization and the rise of pharmapower. This article reconstructs and evaluates contemporary literature on biopolitical theory as it applies to PrEP, by bringing it in a dialogue with a mapping of the political debate on PrEP. As PrEP changes sexual norms and subjectification, for example condom use and its meaning for gay subjectivity, it is highly contested. The article shows that the debate on PrEP can be best described with the concepts ‘sexual-somatic ethics’ and ‘democratic biopolitics’, which I develop based on the biopolitical approach of Nikolas Rose and Paul Rabinow. In contrast, interpretations of PrEP which are following governmentality studies or Italian Theory amount to either farfetched or trivial positions on PrEP, when seen in light of the political debate. Furthermore, the article is a contribution to the scholarship on gay subjectivity, highlighting how homophobia and homonormativity haunts gay sex even in liberal environments, and how PrEP can serve as an entry point for the destigmatization of gay sexuality and transformation of gay subjectivity. ‘Biopolitical democratization’ entails making explicit how medical technology and health care relates to sexual subjectification and ethics, to strengthen the voice of (potential) PrEP users in health politics, and to renegotiate the profit and power of Big Pharma

    Catholic Sexual Ethics: The Continuing Debate on Birth Control

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