Sex, Love, and Friendship: Studies of the Society for the by Adrianne Leigh McEvoy

By Adrianne Leigh McEvoy

The funny story is that every one the prostitutes cross on holiday while the philosophers come to city. the explanation that the opposite conventioneers do it; philosophers simply discuss it. And discuss intercourse and love, and friendship is what the participants to this quantity do! They speak and argue, break up hairs and make clear, all attempting to strengthen our figuring out of this best perform of the human species. the superior minds on 3 continents, from 4 international locations, and eighteen of the USA talk about such issues as adultery, dedication, move dressing, gender politics, date rape, kinfolk, friendship, buddies as fanatics, gayness, love, marital pluralism, marriage, prostitution, religiously prompted anti-queer sentiments, similar intercourse marriage, seduction, and self-respect. instead of hold forth, contributors probe our attitudes and practices related to those concerns with the purpose of higher figuring out the vast diversity of sexual practices of our species. the result's a set of stimulating essays that could brighten up type discussions in addition to offer counsel for the sexually at a loss for words. The paintings is available to readers from highschool via collage and past

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Extra info for Sex, Love, and Friendship: Studies of the Society for the Philosophy of Sex and Love: 1993-2003. (Histories and Addresses of Philosophical Societies)

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1987) I Shock Myself: The Autobiography of Beatrice Wood. : Chronicle Books. Zhou, Xiao. (1989) “Virginity and Premarital Sex in Contemporary China,” Feminist Studies, 15, pp. 279–288. ” Ronald Suter It appears to me that in . . philosophical studies, the difficulties and disagreements, of which history is full, are mainly due to a very simple cause: namely to the attempt to answer questions, without first discovering precisely what question it is which you desire to answer (Moore, 1903, Preface).

Harvard philosopher Robert Nozick presents a concept of a we, the development of which he views as the natural fruition of romantic love. Nozick says, “However and whenever infatuation begins, if given the opportunity it transforms itself into continuing romantic love or else it disappears. With this continuing romantic love, it feels to the two people that they are united to form and constitute a new entity in the world, what might be called a we” (Nozick, 1989, p. 70). The defining features of a we are (1) a feeling that one’s own well-being is tied up with that of the other, (2) a transferring of some previous rights to make certain decisions unilaterally into a joint pool, (3) the desire to be perceived publicly as a couple, (4) a shared joint identity which involves either seeing the we as a very important aspect of one’s individual self or redefining oneself as part of the we, and (5) a reconciliation of individual autonomy with complete mutual possession by the formation of a joint, enlarged identity for both partners.

The sexual willingness of geishas does not dispel this assumption, since they are typically regarded as women for whom sex is a job, not a joy. In addition, an underlying social prohibition against women’s adultery reinforces the presupposition that Asian women much prefer monogamy or no sex at all (for discussion, see Zhou, 1989 and Wolfe and Witke, 1987). By contrast, Latinas and Native American women are stereotyped by many Anglos as poor, illiterate, and eternally pregnant. Single young Latinas are often categorized as promiscuous, despite the acknowledged sanctions of the Catholic Church to which many Latinas belong, but especially when those same sanctions discourage contraception or family planning.

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