Within medical ethics, moralists have reflected more on the professional's quandaries than on the patient's ordeal. Yet if professionals are to help their patients, they must see clearly the variety of suffering their patients experience. For a child who has been sexually abused, the caregiver must see the pain of the child's fractured self.

For 15 years, former assistant football coach Jerry Sandusky used his Penn State University perquisites to lure young and fatherless boys by offering them special access to one of the most revered football programs in the country. He repeatedly used the football locker room as a space to groom, molest, and rape his victims. In February 2001, an eye-witness alerted Penn State’s top leaders that Sandusky was caught sexually assaulting a young boy in the showers. Instead of taking swift action (...) against Sandusky, leaders began a cover-up that is considered one of the worst scandals in sports history. While public outcry has focused on the leaders’ silence, we focus on the talk that occurred within the organization by key personnel. Drawing from court documents and internal investigative reports, we examine two euphemism clusters that unfolded in the scandal. The first cluster comprises reporting euphemisms, in which personnel used coded language to report the assault up the chain of command. The second cluster comprises responding euphemisms, in which Penn State’s top leaders relied on an innocuous, but patently false, interpretation of earlier euphemisms as a decision-making framework to chart their course of action. We use this case to demonstrate how euphemistic language impairs ethical decision-making, particularly by framing meaning and visibility of acts, encouraging mindless processing of moral considerations, and providing a shield against psychological and material consequences. Further, we argue that euphemism may serve as a disguised retort to critical upward communication in organizations. (shrink)

In 2010, a South Carolina mother was taken to court when her fourteen‐year‐old son reached 555 pounds. An article on the story reported, “His mother, Jerri Gray, lost custody of her son and is being charged with criminal neglect. Gray is facing 15 years on two felony counts, the first U.S. felony case involving childhood obesity.” If the caretakers of obese children are negligent, then they are also morally and legally blameworthy. I want to suggest, however, that important ethical differences (...) exist between negligent or abusive caretakers and the caretakers of obese children and that these differences ought to make a moral and legal difference. The distinctions are nuanced, and the ethical pictures in cases of abuse, neglect, and obesity are far from black and white. However, the various types of harm that children face from their caretakers should be placed in neither the same ethical nor the same legal category.When children are beaten or sexually molested, the justification for taking them out of the home is clear: the caretakers are violating the rights of their children. Similarly, with neglect, caretakers are failing to provide their children the necessities to which they are entitled. The central question that I want to address in this article is whether the actions (or inaction) of caretakers that allow a child to become obese are morally or practically analogous to physical abuse or neglect. Ultimately, I will argue that parenting that allows a child to become obese is so morally different from both abuse and neglect that it is best understood as falling outside these categories altogether. This conclusion has important moral, practical, and legal implications. (shrink)

This paper expands Rami Ali’s dissolution of the gamer’s dilemma (Ethics Inf Technol 17:267-274, 2015). Morgan Luck’s gamer’s dilemma (Ethics Inf Technol 11(1):31-36, 2009) rests on our having diverging intuition when considering virtual murder and virtual child molestation in video games. Virtual murder is seemingly permissible, when virtual child molestation is not and there is no obvious morally relevant difference between the two. Ali argues that virtual murder and virtual child molestation are equally permissible/impermissible when considered under (...) different modes of engagement. To this end, Ali distinguishes between story-telling gameplay and simulation games, discussing both in depth. I build on the dissolution by looking into competitive gameplay in order to consider what the morally relevant difference between virtual murder and virtual child molestation might be when competing in a video game. I argue that when competitors consent to participate in a competition, the rules of the competition supersede everyday moral intuitions. As such, virtual competitions ought to represent such consent from virtual characters. Virtual children cannot be represented as giving consent to be molested because (1) children cannot be represented as giving sexual consent, and (2) consent to be possibly molested cannot be given. This creates a morally relevant difference between murder and molestation. By fully addressing competitive gameplay, I answer Luck’s worry that Ali’s dissolution is incomplete (Ethics Inf Technol 20:157-162, 2018). (shrink)

The Gamer’s Dilemma refers to the philosophical challenge of justifying the intuitive difference people seem to see between the moral permissibility of enacting virtual murder and the moral impermissibility of enacting virtual child molestation in video games (Luck Ethics and Information Technology, 1:31, 2009). Recently, Luck in Philosophia, 50:1287–1308, 2022 has argued that the Gamer’s Dilemma is actually an instance of a more general “paradox”, which he calls the “paradox of treating wrongdoing lightly”, and he proposes a graveness resolution (...) to this paradox. In response, we argue for four key claims. First, we accept Luck’s expansion of the Gamer’s Dilemma to be applicable to a wider set of media, but give a novel recasting of this in terms of the Paradox of Fictionally Going Too Far. Second, we develop a novel criticism of Luck in Philosophia, 50:1287–1308, 2022 graveness resolution to this broader paradox. Third, we argue that the Paradox of Fictionally Going Too Far helps to expose an implicit moralism in the Gamer’s Dilemma literature when compared to relevant nearby literatures about other forms of media. Fourth, we consider a range of non-moral, cultural and media conventions that plausibly help to dissolve the intuitive moral gap between non-sexual and sexual violence that is central to this paradox. (shrink)

In the biblical Book of Ruth, Boaz instructs his workers not to molest Ruth. We draw insights on the problem of workplace sexual harassment in the family-firm setting from the Book of Ruth. We then integrate these insights with several discrete findings in the literatures on workplace sexual harassment and family firms: First, family firms are relatively strong when it comes to a culture of fairness and respect. Second, family firms sometimes lack formal codes of ethics, which could (...) hamper integrity. Third, religious exemplars can reinforce the positive culture of family firms and even substitute for a formal code of ethics. Fourth, religious exemplars can also attenuate excessive risk-taking behavior in family firms. (shrink)

Persons who commit crimes involving sexual abuse of children exploit their victims in several ways. Sex offenders use their power and authority over vulnerable children to whom they have easy access. Teachers, coaches, clergy, family members and childcare workers have been exposed as sex offenders. The Pennsylvania State University football coach, Jerry Sandusky, is now in prison for his many crimes. The widespread cover up of sexual abuse by Catholic priests in the USA and other countries is a (...) horrendous scandal. It is not surprising that law enforcement, mental health professionals, victims and their families are outraged. It is no surprise that radical interventions such as chemical or surgical castration are a response to the public pressure to protect children from molestation.I agree with Professor John McMillan's thoughtful discussion and nuanced analysis of surgical castration.1i He concludes that surgical castration of sex offenders is ethically permissible if these conditions are met: Castration should be requested by the sex offender. Informed consent from a competent sex offender is required. Consent to castration must not be coerced via threats or inducements.He also says that “castration might be useful for the reconfiguring of a life that has gone badly awry.”To supplement his discussion I will describe a state law in Texas2 that permits voluntary surgical castration for repeat child molesters while they are incarcerated as …. (shrink)

Herodotus’ fateful tale of the seven Persian emissaries sent to seek Earth and Water from the Macedonian king Amyntes has been the subject of increasingly rich discussion in recent years. Generations of commentators have cumulatively revealed the ironies of Herodotus’ account: its repeated hints, for example, of the Persians’ eventual end; and, crowning all other ironies, the story's ending: that, after resisting the indignity of his female relatives being molested at a banquet, and disposing of all trace of the Persian (...) ambassadors and their party, Alexander of Macedon then arranges his sister's marriage to the leader of the search party sent to investigate his disappeared compatriots (Hdt. 5.21.2). More recent readings have gone further in uncovering the mythological archetypes for thelogos, or in tracing its exploration of a number of themes: revenge, guest-friendship, the equation of sexual and military conquest, or the ‘explosion of violence resulting from the contact of two different cultures’. Most fruitful perhaps have been those readings that have seen thelogosno longer as a detached ‘short story’ but in its wider context in theHistories: David Fearn, for example, has stressed the need to understand the presentation of Alexander I in the light of what the reader knows of his subsequent history. (shrink)

In India, Dalits faced a centuries-old caste-based discrimination and nowadays indigenous people too are getting a threat from so called developed society. We can define these crimes with the term ‘atrocity’ means an extremely wicked or cruel act, typically one involving physical violence or injury. Caste-related violence has occurred and occurs in India in various forms. Though the Constitution of India has laid down certain safeguards to ensure welfare, protection and development, there is gross violation of their rights such as (...) killing, murder, torture, burning, abduction, rape and molestation. According to a report by Human Rights Watch, “Dalits and indigenous peoples (known as Scheduled Tribes or adivasis) continue to face discrimination, exclusion, and acts of communal violence. Laws and policies adopted by the Indian government provide a strong basis for protection, but are not being faithfully implemented by local authorities.” Human rights issues are very often understood and analyzed from socio-political and cultural perspectives. Apart from such perspectives, the issue of human rights also can be analyzed from a strictly philosophical perspective, which implies that the idea of human rights is centered on the inspiration of human dignity. Several studies on the situation of human rights of Dalits in several parts of India show more reports on violation of human rights than on protection of them. Dalits are discriminated against, denied access to land, forced to work in degrading condition, and routinely abused at the hands of the police and higher-caste groups that enjoy state protection. For example, Dalit women are regularly subjected to sexual violence as a result of their lower caste status-often in response to their demands of basic rights. Hate crimes towards indigenous peoples is a daily reality in many countries across the globe. The challenge is to change such a dehumanized situation. The challenge is to each one of us that whether engaged in governance of the civil society or voluntarily engaged in social and economic development of society, one thing to remember is that leaving behind the vulnerable units of our society – Dalits and indigenous peoples – will not take us to a prosperous society. This paper is an attempt to study the situation of human rights of two most neglected segments of society namely, Dalits and STs as a serious international human rights issue. (shrink)

Saturday Night Live (SNL) has exploited sexual power differentials, pedophilia and molestation, and produced “Digital Shorts” that use women for sexual ends. SNL has even made light of slavery and mass shootings. Suffice it to say, SNL's producers, writers, and actors are unafraid to push the boundaries of what is considered socially acceptable on network television. By presenting awkward or insensitive or offensive material – like dating in a concentration camp – SNL performers remind people just how (...) horrific some situations are, and hopefully it ignites the viewer's passion against the thing that is being mocked. SNL has a prophetic role in culture, speaking speaks truth to power through humor. SNL passes Joel Feinberg's test: no one is forced to watch. No one compels SNL to create socially acceptable sketches, but similarly, no one compels people to watch SNL. (shrink)

This paper is a response to Dickemann’s review ofPedophilia: Biosocial Dimensions. Her main criticism of the book is its inappropriate application of ethology to human sexology and its natural variations. She proposes instead the superiority of the “social constructionist” perspective. The “Phylogenetic Fallacy” of which her review speaks results from her erroneously having attributed ethological arguments about the phylogeny of coordinated motor patterns and sensory releasing stimuli to higher levels of behavioral-ecological strategies to which such arguments were never applied. Because (...) no convincingly adaptive function of human pedophilia could be found at this higher level, as a working hypothesis, variant erotic age and gender orientations were both tentatively conceptualized as by-products of Darwinian natural selection for heterosexual “adultophilia.” The social and political implications of this perspective, when compared to social constructionism, are discussed. (shrink)

Purpose New media is reshaping mediated communication. This paper aims to examine whether the online community is concerned about ethical issues in citizen journalism. Design/methodology/approach The study uses critical thematic analyses to examine 1,402 comments posted in response to two YouTube videos of teenage girl molestation in India. This method was appropriate, as it will show how public reacts to information disseminated by common citizens and also show whether ethics are related to citizen journalism. Findings Results show that although (...) some viewers questioned the cameraperson’s and the passerby’s morality, several supportive comments praised the cameraperson’s presence of mind and courage. Furthermore, it shows that while some viewers vilified the victim, others advocated a more prudent response. This shows ambiguity regarding ethics in cyberspace. The mixed reactions present strong evidence to challenge the idealistic and exceedingly rational original notion of the public sphere as homogenous or integrated on issues of public concern. Instead, result exhibits an emergence of pluralistic, intersecting and contending publics that are created by new communication technologies like the internet. Research limitations/implications The study was specific to a particular context thereby lacking generalizability. However, it implies further investigation of social agency and the underlying politics in the move from local to global. Originality/value These findings necessitate a reconceptualization of cyberspace ethics to accommodate the new publics that have materialized from new media technologies. (shrink)

In this paper a new resolution to the gamer’s dilemma is presented. The first part of the paper is devoted to strictly formulating the dilemma, and the second to establishing its resolution. The proposed resolution, the grave resolution, aims to resolve not only the gamer’s dilemma, but also a wider set of analogous paradoxes – which together make up the paradox of treating wrongdoing lightly.

This collection consists of lectures given at Erasmus University in Rotterdam. They were delivered under the provisions of the Jan Tin- bergen Chair, ...

When does a woman give valid consent to sexual relations? When does her consent render it morally or legally permissible for a man to have sexual relations with her? Why is sexual consent generally regarded as an issue about female consent? And what is the moral significance of consent? These are some of the questions discussed in this important book, which will appeal to a wide readership in philosophy, law, and the social sciences. Alan Wertheimer develops a (...) theory of consent to sexual relations that applies to both law and morality in the light of the psychology of sexual relations, the psychology of perpetrators, and the psychology of the victims. He considers a wide variety of difficult cases such as coercion, fraud, retardation, and intoxication. We can all agree that 'no' means 'no'. This book suggests that the difficult question is whether 'yes' means 'yes'. (shrink)

In this paper I first argue that we do not need to intend all the features of X in order to consent to X. I will present cases in which agents intend to consent to gambles, and intend to consent to have sex with people under certain descriptions, de re, rather than de dicto. Next, I argue that deception – even deception about features of a sexual act that qualify as “deal-breakers” for a participant – might not always have (...) the power to undermine sexual consent. In both sections I craft my arguments by appealing to a proposal about the scope of rights. I suggest that we may have intentions regarding our sexual experiences that do not map onto the rights that we actually hold pertaining to those sexual experiences. (shrink)

In some cultures, people tend to believe that it is very important to be sexually exclusive in romantic relationships and idealise monogamous romantic relationships; but there is a tension in this ideal. Sex is generally considered to have value, and usually when we love someone we want to increase the amount of value in their lives, not restrict it without good reason. There is thus a call, not yet adequately responded to by philosophers, for greater clarity in the reasons §why (...) it might be reasonable for a couple to adopt a policy of sexual exclusivity. This article argues that we cannot justify the demand for sexual exclusivity by a need to protect the relationship from the risk of one partner ‘trading-up’, or by appealing to jealousy. However, sexual exclusivity can be intelligible if it supports the romantic relationship and helps to distinguish it from other relationships. Nonetheless, sexual exclusivity ought not to be the hegemonic social norm that it currently is in some societies because this diminishes the potential value it might have and gives the idea of faithfulness the wrong focus. (shrink)

En On the Origin of Species Darwin distingue explícitamente entre tres tipos de selección: la selección natural, la artificial y la sexual. En este trabajo, a partir de un estudio más sistemático que historiográfico, se intenta encontrar la relación entre estos tres tipos de selección en la obra de Darwin. Si bien la distinción entre estos distintos mecanismos es de suma importancia en la obra de Darwin, la tesis de este trabajo es que tanto la selección artificial como la (...) sexual no son mecanismos distintos de la selección natural. Particularmente se sostiene que la selección artificial y la sexual son casos de la natural, y por esto sirven para su contrastación. (shrink)

Aristotle's remarks about the differences between the sexes have become infamous for their implications for the social status of women. In his observations on female biology, Aristotle claims that "the female nature is, as it were, a deformity." In describing women's role in the public sphere, he claims that women are naturally subordinate because, while they possess a deliberative faculty, that capacity is "without authority." While both claims express the "inferiority" of female bodies/women relative to male bodies/men, it is not (...) self-evident that the defects Aristotle identifies in female biology have cognitive or moral manifestations that would justify the rule of men over women in political life. Marguerite Deslauriers here aims to construct a coherent picture of Aristotle's views on sexual and gender-based difference from these remarks and to show the extent to which his views on female biology and women's role in politics are causally connected. Without exculpating Aristotle from charges of misogyny, Deslauriers contextualizes his explanations of the role and origin of female animals in his biology and the role of women in his political philosophy; she shows how Aristotle developed these views and the importance they hold for his wider philosophical commitments. She then explores how Aristotle might have seen the link between the physiology of sex and the bearing it has on political life. She ultimately argues that in Aristotle's conception of sexual difference in biology and politics, there is a tension between his view of the inferiority of female bodies and women and his commitment to the idea that females and women are valuable both for generation and for the political life characteristic of human beings. In this tension she finds a difference between Aristotle and his predecessors: while previous accounts associate sexual difference with affliction, Aristotle sees sexual difference as a benefit, both to a species and a political community. This volume will be of interest to philosophers and students interested in ancient philosophy, feminist philosophy, as well as those studying moral and political philosophy. (shrink)

The integration of psychedelic substances into modern Western therapeutic practice has sparked a critical examination of many topics including: efficacy of psychedelics to treat mental health diagnoses without psychotherapeutic intervention, what models of therapy to use, and ethical implications related to altered states of consciousness. Of utmost concern are issues of power dynamics leading to incidents of sexual abuse. These issues underscore the importance of understanding therapeutic dynamics within the context of psychedelic-assisted therapy. This paper aims to explore these (...) intersections, addressing sexual abuse issues in Western psychedelic-assisted therapy while elucidating pathways towards ethical practice and regulatory frameworks. (shrink)

I first distinguish promises with positive sexual content (e.g., promises to perform sexual acts) and promises with negative sexual content (e.g., promises to refrain from sexual acts—as one does when making monogamy promises). I argue that sexual content—even positive sexual content—does not cause a promise to misfire. However, the content of some successful promises is such that a promisee ought not to accept the promise, and, if she does accept, she ought then to release (...) her promisor from the promise. I argue that both positive and negative sexual promises have content of this kind. (shrink)

What role does audience uptake play in determining whether a speaker refuses or consents to sex? Proponents of constitution theories of uptake argue that which speech act someone performs is largely determined by their addressee’s uptake. However, this appears to entail a troubling result: a speaker might be made to perform a speech act of sexual consent against her will. In response, we develop a social constitution theory of uptake. We argue that addressee uptake can constitute a speaker’s utterance (...) of ‘no’ as a speech act of consent under some conditions, but that this does not prevent us from judging that an addressee committed rape. Second, we claim that addressee uptake is not the only form of uptake that matters—the uptake of other members of the discursive community matters too, and can override the addressee’s uptake, constituting the speaker’s utterance as the speech act it was intended to be. (shrink)

This article intervenes in a critical debate about the use of consent to distinguish sex from rape. Drawing from critical contract theories, it argues that sexual consent is a cruel optimism that often operates to facilitate, rather than alleviate, sexual violence. Sexual consent as a cruel optimism promises to simplify rape allegations in the popular cultural imagination, confounds the distinction between victims and agents of sexual violence, and establishes certainty for potential victimizers who rely on it (...) to convince themselves and others that their partners implicitly or explicitly agreed to sex. In each of these cases, the power of consent rests in its tendency to obscure sexual violence in a set of questions around victimhood and agency, rather than to clarify whether or when it has occurred. Following in the critical contract tradition, this article argues that the optimistic attachment to the clarifying power of consent helps to explain the persistent commitment to better sexual consent as a ‘solution’ to the problems of rape and sexual violence, and that this ‘solution’ is insufficient to the task. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Future of Sexual Difference: An Interview with Judith Butler and Drucilla Cornell*Pheng Cheah (bio) and Elizabeth Grrosz (bio)EG:Luce Irigaray’s writings have always figured strongly in your works, probably more than in the work of other American feminist theorists. Out of all the feminist theorists you both interrogate, she seems to emerge as a kind of touchstone of the feminist ethical, political, and intellectual concerns to which you (...) seem to aspire. Could each of you briefly outline how she figures in your work, whether your relations to her have changed, and if so, how?JB:I think that probably early on, when I started working on French feminism as a graduate student in the early ‘80s, I was not interested in her at all because she seemed to me to be an essentialist and that was a term we used quite easily then, when we thought we knew what it meant. In the late ‘80s, I started to rethink my objections to her on that basis and found that she was, among the feminist theorists I had read, perhaps the most versed in philosophy and that her engagement with philosophy was a curious mixture of both loyalty and aggression. And it became very interesting to me when I started thinking about her whole practice of critical mimesis—what she was doing when she was reading Freud, what was she doing when she was reading Plato—and I read Speculum again and again, frightened by its anger, compelled by the closeness of the reading, confused by the mimetism of the text. Was she enslaved to these texts, was she displacing them radically, was she perhaps in the bind of being in both positions at the same time? And I realized that whatever the feminine was for her, it was not a substance, not a spiritual reality that might be isolated, but it had something to do with this strange practice of reading, one in which she was reading texts that she was not authorized to read, texts from which she was as a woman explicitly excluded or explicitly demeaned, and that she would read them anyway. And then the question is: what would it mean to read from a position of radical deauthorization in order to expose the contingent authority of the text? That struck me as a feminist critical practice, a critical reading practice that I could learn from, and from that point on, highly influenced by both Drucilla’s work and Naomi Schor’s work [see Schor], I started to read her quite thoroughly.PC:Is this kind of relationship that she has with the philosophers she reads a sexual relationship? I am thinking of some of the sexualized terms you just used: loyalty and aggression.JB:Yes, there is no doubt that there is an eros of a certain kind, usually the kind that frightens me, quite frankly. I think Carolyn Burke has made this argument that Irigaray [End Page 19] has a romance with the philosophers [see Burke]. I think she has a certain masochistic-sadistic erotic engagement with the philosophers.EG:Do you think it is sado-masochistic?JB:Well, I think it was much more aggressive in Speculum of the Other Woman than it became in An Ethics of Sexual Difference. There, I think there is an engagement that is still very difficult, but at least there is evidence of a more loving engagement.PC:I hope that we can return to the question of love at the end. Is this the kind of relationship that you have to her texts?JB:No, I’m probably too frightened. [Everybody laughs.] And I don’t engage them that closely, probably because I find it frightening to be in that particular knot. She doesn’t actually have a chapter in any of my books. I think I can’t quite devote a chapter to her....EG:No, but you devote large sections of chapters....JB:That’s true, but I can’t stay there for a prolonged period of time [laughs], whatever that’s worth.EG:I’d like to come back to this later, because I think it is a really interesting... (shrink)

This article revisits Irigaray's theory of sexual difference in the light of more contemporary developments in terms of nomadic becomings and non-unitary subjectivity, especially in Deleuze. It defends the notion of embodied materiality on philosophical grounds, by linking it to the issues of power, access, hegemony and exclusion, which are central to post-structuralism. Through a detailed analysis of the sexual politics of difference feminism, the author argues for a non-reactive redefinition of the feminine as a project of becoming, (...) and connects it firmly to feminist discussions about gender and queer theory. (shrink)

Politics, Philosophy & Economics, Volume 21, Issue 4, Page 393-414, November 2022. Sometimes, people consent to sex because they face social constraints. For example, someone may agree to sex because they believe that it would be rude to refuse. I defend a consent-centric analysis of these encounters. This analysis connects constraints from social contexts with constraints imposed by persons e.g. coercion. It results in my endorsing what I call the “Constraint Principle.” According to this principle, someone's consent to a (...) class='Hi'>sexual encounter lacks justificatory force if they are consenting because withholding consent has an adverse feature, they are entitled to withhold consent without it being the case that withholding consent has this adverse feature; and it is not the case that the consent-giver has sincerely expressed that, out of the options that are available to their sexual partner, they most prefer to go through with the sexual encounter in the circumstances. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Future of Sexual Difference: An Interview with Judith Butler and Drucilla Cornell*Pheng Cheah (bio) and Elizabeth Grrosz (bio)EG:Luce Irigaray’s writings have always figured strongly in your works, probably more than in the work of other American feminist theorists. Out of all the feminist theorists you both interrogate, she seems to emerge as a kind of touchstone of the feminist ethical, political, and intellectual concerns to which you (...) seem to aspire. Could each of you briefly outline how she figures in your work, whether your relations to her have changed, and if so, how?JB:I think that probably early on, when I started working on French feminism as a graduate student in the early ‘80s, I was not interested in her at all because she seemed to me to be an essentialist and that was a term we used quite easily then, when we thought we knew what it meant. In the late ‘80s, I started to rethink my objections to her on that basis and found that she was, among the feminist theorists I had read, perhaps the most versed in philosophy and that her engagement with philosophy was a curious mixture of both loyalty and aggression. And it became very interesting to me when I started thinking about her whole practice of critical mimesis—what she was doing when she was reading Freud, what was she doing when she was reading Plato—and I read Speculum again and again, frightened by its anger, compelled by the closeness of the reading, confused by the mimetism of the text. Was she enslaved to these texts, was she displacing them radically, was she perhaps in the bind of being in both positions at the same time? And I realized that whatever the feminine was for her, it was not a substance, not a spiritual reality that might be isolated, but it had something to do with this strange practice of reading, one in which she was reading texts that she was not authorized to read, texts from which she was as a woman explicitly excluded or explicitly demeaned, and that she would read them anyway. And then the question is: what would it mean to read from a position of radical deauthorization in order to expose the contingent authority of the text? That struck me as a feminist critical practice, a critical reading practice that I could learn from, and from that point on, highly influenced by both Drucilla’s work and Naomi Schor’s work [see Schor], I started to read her quite thoroughly.PC:Is this kind of relationship that she has with the philosophers she reads a sexual relationship? I am thinking of some of the sexualized terms you just used: loyalty and aggression.JB:Yes, there is no doubt that there is an eros of a certain kind, usually the kind that frightens me, quite frankly. I think Carolyn Burke has made this argument that Irigaray [End Page 19] has a romance with the philosophers [see Burke]. I think she has a certain masochistic-sadistic erotic engagement with the philosophers.EG:Do you think it is sado-masochistic?JB:Well, I think it was much more aggressive in Speculum of the Other Woman than it became in An Ethics of Sexual Difference. There, I think there is an engagement that is still very difficult, but at least there is evidence of a more loving engagement.PC:I hope that we can return to the question of love at the end. Is this the kind of relationship that you have to her texts?JB:No, I’m probably too frightened. [Everybody laughs.] And I don’t engage them that closely, probably because I find it frightening to be in that particular knot. She doesn’t actually have a chapter in any of my books. I think I can’t quite devote a chapter to her....EG:No, but you devote large sections of chapters....JB:That’s true, but I can’t stay there for a prolonged period of time [laughs], whatever that’s worth.EG:I’d like to come back to this later, because I think it is a really interesting... (shrink)

This article explores gender inequities and sexual double standards in teens’ digital image exchange, drawing on a UK qualitative research project on youth ‘sexting’. We develop a critique of ‘postfeminist’ media cultures, suggesting teen ‘sexting’ presents specific age and gender related contradictions: teen girls are called upon to produce particular forms of ‘sexy’ self display, yet face legal repercussions, moral condemnation and ‘slut shaming’ when they do so. We examine the production/circulation of gendered value and sexual morality via (...) teens’ discussions of activities on Facebook and Blackberry. For instance, some boys accumulated ‘ratings’ by possessing and exchanging images of girls’ breasts, which operated as a form of currency and value. Girls, in contrast, largely discussed the taking, sharing or posting of such images as risky, potentially inciting blame and shame around sexual reputation (e.g. being called ‘slut’, ‘slag’ or ‘sket’). The daily negotiations of these new digitally mediated, heterosexualised, classed and raced norms of performing teen feminine and masculine desirability are considered. (shrink)

Most mainstream feminist anti-rape scholarship and activism may be described as carceral feminism, insofar as it fails to engage with critiques of the criminal punishment system and endorses law-and-order responses to sexual and gendered violence. Mainstream feminist anti-rape scholars and activists often view increased conviction rates and longer sentences as a political goal—or, at the very least, are willing to collaborate with police and lament cases where perpetrators of sexual violence are given “light” or non-custodial sentences. Prison abolitionists, (...) on the other hand, have tended to insist that most lawbreakers are non-violent and that the “dangerous” are “few”, thus avoiding serious engagement with the widespread phenomenon of sexual violence. Despite the prevalence of carceral feminism, to my knowledge no feminist scholar has explicitly embraced this label, and the closest I have found to a defense of carceral feminism is feminist legal scholar Lise Gotell’s “critique of the critique of carceral feminism”. For this reason, it is with Gotell’s article that I primarily engage in defending anti-carceral feminism and prison abolitionism even in the difficult case of sexual assault. (shrink)

Many people think that promiscuity is morally acceptable, but rape and pedophilia are heinous. I argue, however, that the view of sexual ethics that underlies an acceptance of promiscuity is inconsistent with regarding (1) rape as worse than other forms of coercion or assault, or (2) (many) sex acts with willing children as wrong at all. And the view of sexual ethics that would fully explain the wrong of rape and pedophilia would also rule out promiscuity. I intend (...) this argument neither as a case against promiscuity nor as either a mitigation of rape or a partial defense of pedophilia. My purpose is to highlight an inconsistency in many people's judgements. Whether one avoids the inconsistency by extending or limiting the range of practices one condemns, will depend on which underlying view of the ethics of sex one accepts. (shrink)

This meticulously researched and philosophically sophisticated book provides a comprehensive reassessment of sexual difference in Aristotle, covering metaphysic.

This article has two broad purposes. First, as a political philosopher who has been interested in the concepts of coercion and exploitation, I want to consider just what the analysis of the concept of consent can bring to the question, what sexually motivated behavior should be prohibited through the criminal law? Put simply, I shall argue that conceptual analysis will be of little help. Second, and with somewhat fewer professional credentials, I shall offer some thoughts about the substantive question itself. (...) Among other things, I will argue that it is a mistake to think that sexual crimes are about violence rather than sex and that we need to understand just why the violation of sexual autonomy is a serious wrong. I shall also argue that the principle that “no means no” does not tell us when “yes means yes,” and that it is the latter question that poses the most interesting theoretical difficulties about coercion, misrepresentation, and competence. In addition, I shall make some brief remarks concerning two questions about consent and sexual relations that lie beyond the criminal law: What “consent compromising behaviors” should be regarded as indecent, although not criminal? When should someone consent to sexual relations within an enduring relationship? (shrink)

Perhaps the foremost issue in the emerging area of inquiry known as lesbian and gay studies is the social constructionist controversy. Social constructionism is the view that the categories of sexual orientation are cultural constructs rather than naturally universal categories. ____Forms of Desire__ brings together important essays by social constructionists and their critics, representing several disciplines and approaches to this debate about the history and science of sexuality.

Sexual violence has become a topic of intense media scrutiny, thanks to the bravery of survivors coming forward to tell their stories. But, unfortunately, mainstream public spheres too often echo reports in a way that inhibits proper understanding of its causes, placing too much emphasis on individual responsibility or blaming minority cultures. -/- In this powerful and original book, Linda Martín Alcoff aims to correct the misleading language of public debate about rape and sexual violence by showing how (...) complex our experiences of sexual violation can be. Although it is survivors who have galvanized movements like #MeToo, when their words enter the public arena they can be manipulated or interpreted in a way that damages their effectiveness. Rather than assuming that all experiences of sexual violence are universal, we need to be more sensitive to the local and personal contexts – who is speaking and in what circumstances – that affect how activists’ and survivors’ protests will be received and understood. -/- Alcoff has written a book that will revolutionize the way we think about rape, finally putting the survivor center stage. (shrink)

What is the role of intimacy in sex? The two culturally dominant views on this matter both share the implicit assumption that sex is genuinely intimate only when connected to romance, and hence that sex and intimacy stand in a contingent relationship: it is possible to have good sex without it. Liberals embrace this possibility and affirm the value of casual sex, while conservatives attempt to safeguard intimacy by insisting on romantic exclusivity. I reject their shared assumption and argue for (...) a necessary connection between intimacy and sex, in that sexual activity as such aims at a specific form of intimacy, irrespective of whether it takes place in casual encounters or romantic relationships, and the difference between good and bad sex consists in whether this end is attained. To defend this view, I develop a general account of intimacy, as based on joint action, and apply it to isolate its specifically sexual form. (shrink)

Many disabled people face some form of exclusion or discrimination. One of the most damaging, yet pervasive, types of exclusion is sexual exclusion. Various factors hinder sexual opportunities for disabled persons, such as social attitudes around body image, gender, and sexuality. In this paper, I engage with Sheila Jeffreys's paper, “ Disability and the Male Sex Right,” wherein she argues that discourse around sexual rights for disabled people is a veiled way of promoting male dominance over women. (...) Though Jeffreys raises many pertinent issues, she assumes that when a disabled man seeks commercial sex, he does so as an act of domination or violence. I argue that when a disabled man seeks commercial sex, he is seeking the goods of sex, such as connection, intimacy, and pleasure. (shrink)

This study seeks to understand the ways in which men who pledge sexual abstinence until marriage negotiate and assert masculine identities before and after marriage. Using longitudinal qualitative data, this work traces the ways in which men who pledge abstinence until marriage manage a tension between both “sacred” and “beastly” discourses surrounding sexuality. The situational and interactional gendered practices of these men highlight their attempts to resolve the incongruity between practices of sexual purity and hegemonic definitions of masculinity. (...) I argue that a decision to pledge sexual abstinence until marriage is an example of hybrid masculinities in that the postmarriage transition to a more hegemonically masculine status suggests that such practices are not challenging current gendered systems of power and inequality. These findings underscore the potential fallacy in using cross-sectional data to illustrate changes in gender relations, and demonstrate the importance of incorporating life course perspectives when theorizing masculinities. (shrink)

Angelaki, Volume 17, Issue 2, Page 31-48, June 2012.