Homosexuality

Le politologue, philosophe et sociologue Karsten Schubert examine le lien entre sexualité et politique gay et se demande quel type de politique a été favorisé ou au contraire entravé suivant la situation liée à la pandémie de VIH. Il présente deux thèses à cet égard.

This article presents the findings of a study about the history of aversion therapy as a treatment technique in the English mental health system to convert lesbians and bisexual women into heterosexual women. We explored published psychiatric and psychological literature, as well as lesbian, gay, and bisexual archives and anthologies. We identified 10 examples of young women receiving aversion therapy in England in the 1960s and 1970s. We situate our discussion within the context of post-war British and transnational medical history. (...) As a contribution to a significantly under-researched area, this article adds to a broader transnational history of the psychological treatment of marginalised sexualities and genders. As a consequence, it also contributes to LGBTQIA+ history, the history of medicine, and psychiatric survivor history. We also reflect on the ethical implications of the research for current mental health practice. (shrink)

Displacing the physiological model that had held sway in 19th-century medical thinking, early 20th-century hormone research promoted an understanding of the body and sexual desires in which variations in sex characteristics and non-reproductive sexual behaviours such as homosexuality were attributed to anomalies in the internal secretions produced by the testes or the ovaries. Biotypology, a new brand of medical science conceived and led by the Italian endocrinologist Nicola Pende, employed hormone research to study human types and hormone treatments to normalise (...) individuals who did not conform to accepted medical norms. Latin American medical doctors, eugenicists, and sexologists took up biotypology with enthusiasm. This article considers the case studies of Italy, Argentina, and Brazil, and analyses the work of medical doctors who adopted a biotypological mode of reasoning and employed to various extents hormone therapies in their practice. By focusing on hormone therapies that aimed to normalise secondary sexual characteristics and the sexual instinct, the article suggests that while the existence of normality was contested to the point that a number of medical scientists argued that no such thing existed, the pursuit of normality was carried out in very practical terms through the new medical technologies hormone research had introduced. (shrink)

Homosexual aversion therapy enjoyed two brief but intense periods of clinical experimentation: between 1950 and 1962 in Czechoslovakia, and between 1962 and 1975 in the British Commonwealth. The specific context of its emergence was the geopolitical polarization of the Cold War and a parallel polarization within psychological medicine between Pavlovian and Freudian paradigms. In 1949, the Pavlovian paradigm became the guiding doctrine in the Communist bloc, characterized by a psychophysiological or materialist understanding of mental illness. It was taken up by (...) therapists in Western countries who were critical of psychoanalysis and sought more ‘scientific’ diagnostic and therapeutic methods that focused on empirical evidence and treating actual symptoms. However, their attitude towards homosexuality often played a decisive role in how they used aversion therapy. Whereas Czechoslovakian researchers cautioned readers about low success rates and agitated for homosexual law reform in 1961, most of their anglophone counterparts selectively ignored or misrepresented the results of ‘the Prague experiment’, instead celebrating single-case ‘success’ stories in their effort to correct ‘abnormal’ sexual orientation. In histories of queer sexuality and its pathologization, the behaviourist paradigm remains almost entirely unmapped. This article provides the most detailed study to date of aversion therapy literature from both sides of the East/West border. In doing so, it contributes to the project not only of ‘decentring Western sexualities’, but of decentring Western sexological knowledge. Given its Pavlovian origins, the history of homosexual aversion therapy can be fully understood only in the context of Cold War transnational sexological knowledge exchange. (shrink)

the author analyzes the origin and meaning of the expression ‘Ethics of Sexual Difference’ (ESD), contextualising it in the paradigm ‘thought of Sexual Difference’, in which the potentiality and aporias arising from the debate within the feminist movement are highlighted. Possible interpretations of these ethics, developed in the Italian philosophical context, are illustrated and evaluated. the author proposes a critical comparison with other models, for example, the queer theories, and attempts to show how the ‘thought of Sexual Difference’ (TSD) opens (...) itself to destabilization produced by the emergence of new subjects (gay and lesbian, transgender, intersex) and their corresponding scientific knowledge. the author therefore proposes an update to the plural, ‘Ethics of Sexual Difference’ (ESDs), listing the possible methodological and content assumptions (including the development of a relational model in all scientific disciplines) and the disciplinary implications (also in the psychoanalytic field) of an ethics so defined. A reference is made to the discussion of socalled gender ideology, in which the protagonists have often showed a certain difficulty in implementing an ethics of differences. (shrink)

Die Einführung der HIV-Prophylaxe PrEP ist ein Beispiel für demokratische Biopolitik und macht Hoffnung auf eine Beendigung von Sexnegativität und Stigmatisierung, findet Dr. Karsten Schubert.

PrEP (Präexpositionsprophylaxe) ist ein relativ neues Mittel zur Prävention von HIV-Infektionen. HIV-negative Menschen nehmen antivirale Medikamente ein, die verhindern, dass der Kontakt mit dem Virus zu einer Infektion führt. Im Gegensatz zum Kondomgebrauch basiert dieses Präventionsverfahren auf Medikamenten und nicht auf einer Verhaltensänderung. Aus der Perspektive der Biopolitik fügt sie sich in einen größeren Trend in Richtung Medikalisierung, des Anstiegs der Macht der Pharmaindustrie und der Reglementierung des Risikos ein. Sexuelles Verhalten ist das Ergebnis der Subjektivierung, des Prozesses, durch den (...) soziale Normen Subjekte und ihre Wünsche bilden. Die Medikalisierung von schwulem Sex durch PrEP verändert die sexuelle Subjektivierung und geht daher mit einer Veränderung der Praktiken von schwulem Sex einher. Nach einer kurzen Erläuterung der medizinischen Besonderheiten und der Geschichte von PrEP (1) vereint dieser Artikel eine Rekonstruktion zeitgenössischer theoretischer Ansätze zur Biopolitik im Zusammenhang mit PrEP (2) mit einer Darstellung aktueller politischer Debatten um PrEP (3). Die Untersuchung zeigt, dass sich Gouvernementalitätsstudien und die Italienische Theorie auf repressive Machtverhältnisse konzentrieren und daher die Komplexität der Debatte nicht berücksichtigen können, die sich aus der Subjektivität und Handlungsfähigkeit verschiedener beteiligter Akteure, insbesondere schwuler PrEP-Aktivisten, ergibt. Dennoch werden Interpretationen von PrEP als repressiver Macht auch von einigen Akteuren in der politischen Debatte um PrEP genutzt, meist ohne ausdrücklichen Bezug zur biopolitischen Theorie. Nikolas Roses und Paul Rabinows differenziertes Konzept der Biopolitik bietet einige Ansätze wie diejenigen der biopolitischen Bürgerschaft und der somatischen Ethik, um die Debatte um PrEP und die damit verbundenen komplexen Verhandlungen über Sexualität zu beschreiben. Ausgehend von diesen Ideen entwickle ich ein neues Konzept der ‚demokratischen Biopolitik‘ von PrEP, die eine weitere Demokratisierung der Sexualität im biopolitischen Zeitalter ermöglicht. (shrink)

The Heythrop Journal, EarlyView. -/- For the longest time, it has been generally held and widely acknowledged that Thomas Aquinas thought homosexual activity to be morally wrong. In recent years, this common interpretation has come under challenge by none other than the President of the Leonine Commission, the Dominican Adriano Oliva. In a recent book, Loves: The Church, the Remarried Divorced, and Homosexual Couples (in French Amours: L’Église, les divorcés remariés, les couples homosexuels), Oliva argues that Thomas Aquinas would have (...) supported homosexual practices for homosexual persons, or at least that an accurate application of Thomistic principles entails that homosexual acts are morally good. Is this just wishful thinking on Oliva’s part or does his argument have some merit? In order to answer that question, I will proceed in three parts: first, I will reveal numerous texts Oliva failed to take into account; second, I will explicate Oliva’s hermeneutic and the principal textual support he gives for his position; third, I will examine whether Aquinas would have changed his views on the morality of homosexual activity in light of modern advances in our understanding of the etiology and unchangeability of homosexuality. It is concluded that Oliva's view is a gross misinterpretation of the texts. (shrink)

Analyzing two harm reduction comics campaigns—one early in the AIDS crisis and one more recent, I explore tensions between queer safer sexual erotics and national discourses of sexual norms/deviation raised by Cindy Patton and William Haver at the height of AIDS discourse theory in 1996, approximately halfway between the comics. Using these theorists’ reflections on the history of AIDS activism/representation as a hinge, I explore the manifestation/transformation a decade later of the ethical, educational, and erotic issues they raise. Both foreground (...) the ways that HIV, safer sex, and/or eroticism pose difficulties for systems of linguistic and visual representation. Combining text and image, comics—a common harm reduction medium—epitomize this representational issue. While the GMHC addresses an immediate need for information about safer sex, Alex attempts to tackle the unrepresentability/unthinkability of safer and/or seropositive sex. Safer Sex Comix, while largely prioritizing directness above formal experimentation, employ strategies of transgressing the borders of the comics panel to emphasize a plethora of lower-risk sexual acts. The most visually inventive moments in Alex represent Alex’s feelings of unintelligbility post-diagnosis, but the comic restricts its representation of sex only to anal intercourse, and it proves unable to visualize alternative formulations of the erotic, turning to more normative narratives and images as earlier, visually explicit unsafe sexual encounters are replaced with more a/illusive representations post-conversion, literalizing the unrepresentability of seropositive erotic life. (shrink)

This autobiography addresses philosophical questions concerning the meaning of life, the possibility of knowledge, ethical challenges of the human condition, and how a person discovers who he or she is or ought to be. I wasted large stretches of my life being things, or trying to be things, that were not really me, such as a revolutionary, a drunk, a tough-guy and a heterosexual. I also spent years trying to hide from myself what I really was. I take myself to (...) have discovered who, or what, I am, though I could have done so more swiftly, and had a much more fulfilling life, if I had taken a more organised and critical approach to self-discovery. -/- The book begins with a crisis of depression, anxiety and bruxism which tore me apart in my late forties. It then recounts my early years, in the slums then a council estate, before tracing my chequered career(s) as student, labourer, barman, petty criminal, paper boy, university teacher, local government officer, management advisor, transvestite prostitute, and management accountant, also pondering the behaviour of the varied characters with whom I came into contact. The course of my social life, or lack of it, sees me develop from loner to headbanger, hedonist, drunkard and politico. For decades, my sexual nature was a conundrum to myself, as I passed from heterosexual to bisexual to homosexual, alternately indulging and disdaining transvestism and sado-masochism. The sexual descriptions are more or less clinical, rather than erotic, but they are often explicit. I make no apology for that. No honest or adequate book about self-discovery could either ignore sex or treat it perfunctorily. -/- This life-story is also in part a philosophy book, in part a self-help book, in part a catalogue of sexual quirks, and in part a collection of slice-of-life anecdotes and incidents. My hope is that people will find it interesting, amusing, instructive, and a source of material for reflection on their own lives that helps them to discover who they are or who they can be. (shrink)

I offer a personal case-study to show how poor self-knowledge due in part to self-deception led to wasted life, a life lacking in meaning, and descent into severe anxiety and depression. A meaningful human life connects with things of value outside of itself and provides fulfilment for its bearer. For humans, fulfilment depends upon self-discovery, which requires a process of conjecture and refutation, a willingness to question and criticise received views and to welcome challenges and criticism to views that one (...) holds dear and that may seem to be part of one’s identity. When one pursues an organised project of self-discovery, living one’s life is intertwined with drafting a philosophical autobiography. (shrink)

Diskriminierung und Menschenrechtsverletzungen gegenüber LSBTI-Personen werden heute international thematisiert und angeprangert – ein vergleichsweise neues Phänomen. Dennoch tragen die herrschenden Normen von Zweigeschlechtlichkeit und Heterosexualität weiterhin zur Diskriminierung bei: So sind gleichgeschlechtliche Partnerschaften in fast allen Staaten schlechter gestellt als heterosexuelle. Transgeschlechtliche Menschen erfahren Gewalt, weil ihr Verhalten und Äußeres nicht geltenden Normen entsprechen.

My paper is a reaction to polemic of Tomasz Sieczkowski "Discrimination nonetheless. A reply to Krzysztof Saja” [ICF "Diametros" (36) 2013] that he wrote against my paper "Discrimination against same-sex couples" [ICF “Diametros" (34) 2012]. The purpose of the paper is to refute Sieczkowski’s objections that rely on wrong interpretation of the structure of my main argument. I will describe the proper course of the reasoning that I have expressed in the first article and undermine the Sieczkowski’s proposal to justify (...) gay marriages by referring to values such as dignity, freedom and equality. (shrink)

The aim of this paper is to revisit an ongoing controversy within the so called “Science Wars”; more specifically, I will address a particular topic within the “human nature” debate: the ontological and epistemological status of homosexuality. I claim that, in this particular chapter of the “Science Wars”, we are continually left in an explanatory impasse even when more data are collected, more rigorous experimental techniques are developed, more subtle arguments are offered and more pluralistic narratives are told. My diagnosis (...) of the source of this impasse leads me to the conclusion that here we are dealing with a structural problem that cannot be solved with an elaboration of new models and theories that maintain an on- tology and an epistemology that are no longer suited as an explanans of human nature in general, and homosexuality in particular. Nevertheless, my analysis of the structural features of the biological explanations and the constructivist counter-explanations also leads me to the belief that, although biologists do not fully understand the intricacies of subjects, neither constructivists understand the facticity of evolution and the challenge that it implies. If so, then the subject might be the right target of explanation. And, if so, constructivists might be right about the uniqueness of human homosexuality as a modern, western phenomenon explainable in terms of subjectivities and identities that mold and are molded by desires and institutions. But, if they are, evolution is not expendable because now we are facing a most intriguing question: How is that we humans became subjects? (shrink)

Wir - als Queers - sollten uns schämen. Denn Scham ist, so verspricht „Gay Shame“, ein Weg zu einer neuen Radikalisierung von queerer Kritik. Gay Shame ist der wörtliche Gegensatz zu Gay Pride und kritisiert, dass der stolze Mainstream der LGBT-Community in den letzten Jahren immer angepasster, bürgerlicher, kapitalistischer und homonormativer geworden ist. Stolz ist man vor allem darauf, endlich dazuzugehören und mitheiraten oder mitkämpfen zu dürfen. Was Scham ist und welche queerpolitische Bedeutung sie hat wird in dem Sammelband von (...) Akademiker_innen, Aktivist_innen und Künstler_innen diskutiert. Sie öffnen den Blick für „beschämende“ Aspekte des queeren Lebens, die in der LSBT-Forschung weitgehend verdrängt wurden, um bestehende homophobe Ideen und Klischees nicht noch zu bestärken. Im Mittelpunkt steht der Versuch, neue und auf Scham basierende queere Gruppenidentitäten zu denken, die nicht-normalisierend wirken, also nicht Menschen bestimmte moralische Konzepte und Ideen aufdrängen und diejenigen ausschließen, die davon abweichen. (shrink)

Furthering the dialogue with J. Wentzel van Huyssteen over his way of reconciling Christianity and science while reflecting on human uniqueness, I offer a philosophical analysis of the phenomenon of transsexuality. The focus of my analysis is the implications of transsexuality for the metaphysics of reductive naturalism. Envisioning a pluralistic ontology of the sexed human body, I propose to account for human sexuality within the general framework of normative pragmatism. The context of my reflections is a theology of sexual diversity, (...) which I believe van Huyssteen has good reasons to endorse. (shrink)

Was hat der Staat mit sexueller Orientierung zu tun? Eine ganze Menge, meint Gundula Ludwig, denn durch staatliche Macht in Form von „heteronormativer Hegemonie“ würden wir zu Subjekten gemacht – und zwar ‚normalerweise‘ zu männlichen bzw. weiblichen und heterosexuellen. Dabei betont Ludwig die Gegenseitigkeit des Verhältnisses von Staat und Geschlecht: Nicht nur wirke staatliche Macht konstitutiv und vergeschlechtlichend auf Subjekte, sondern der Staat selbst werde im „Prozess der vergeschlechtlichen Subjektkonstitution erst hervorgebracht“. Deshalb seien weder der Staat noch Heterosexualität natürlich gegeben, (...) sondern ihre Konstruktion sei eine Regierungstechnologie, und nicht zu trennen vom ökonomischen (Neo-)Liberalismus. Mit ihrem Buch möchte die Autorin eine Leerstelle in der Forschung füllen: Einerseits sei die Staatstheorie geschlechtsblind, andererseits ließen queer-feministische Arbeiten zur Konstruktion von Geschlecht den Staat aus. Ludwig verspricht eine poststrukturalistisch antiessentialistische Theorie, die beides beobachten kann und so den Zusammenhang von Staat und Geschlecht erklärt. (shrink)

Many lesbians and gay men apply for asylum in the U.K. each year on the basis that they fear persecution in their home country because of their sexual orientation. The legal basis for claiming asylum on the ground of sexual identity is now well established. Nevertheless, making these claims remains very difficult for applicants. Western cultural expectations around sexual identity often mix with homophobic assumptions about sexual behaviour to present applicants as “not sufficiently gay”. Furthermore, applicants may not initially disclose (...) their sexual identity to legal advisors, leading to assumptions that they are not “telling the truth” to the Immigration Tribunal. In this article, Barry O’Leary, a solicitor and legal activist on behalf of lesbian and gay refugees, discusses these problems and how U.K.-based asylum lawyers have attempted to work round them. (shrink)

Think of this paper as an exercise in applied philosophy of language. It has both semantic and deontic concerns. More than about the meaning of ‘marriage,’ it is about how one goes about determining the meaning of social kind terms like ‘marriage’. But it is equally about the place of philosophy of language in the legislative sphere, and inter alia, about the roles and responsibilities of philosophers in public life.

At first sight, homosexuality has little to do with reproduction. Nevertheless, many neo-Darwinian theoreticians think that human homosexuality may have had a procreative value, since it enabled the close kin of homosexuals to have more viable offspring than individuals lacking the support of homosexual siblings. In this article, however, we will defend an alternative hypothesis - originally put forward by Freud in "A phylogenetic phantasy" - namely that homosexuality evolved as a means to strengthen social bonds. Consequently, from an evolutionary (...) point of view, homosexuality and heterosexuality have entirely distinct origins: there is no continuum from heterosexuality to homosexuality. Indeed, the natural history we propose shows that the intensity of the homosexual inclination has little or no predictive value with regard to the intensity of heterosexual tendencies. In fact, this may be a sound Darwinian way to understand sexual ambivalence. But if sexual ambivalence is a biological datum, one has to conclude that psychodynamic mechanisms are often needed in order to explain exclusive heterosexuality or exclusive homosexuality. (shrink)

In his paper “The Catholic Church, the American Military, and Homosexual Reorientation Therapy,” David W. Lutz ultimately concludes that it is “appropriate, and highly ethical” for the American military to offer reorientation therapy to help homosexuals overcome “the vice of sodomy.” The major thrust of his paper, however, is to call for abandonment of the “Don’t Ask/Don’t Tell” policy currently in place in the military. Lutz’s paper covers much ground, and this review begins by examining whether such a wide view (...) is necessary for the ultimate conclusions. It goes on to ask whether Lutz has omitted to mention important considerations bearing on this issue, and whether Lutz’s call for the introduction of reorientation therapy is a serious call or a symbolic response to homosexual activities. Lutz fails to address essential issues such as the actual experiences of other nations having homosexuals in the military, and issues regarding what constitutes “reorientation therapy,” the latter leading to questions about how such a therapy would actually be implemented. (shrink)

In The Social Construction of Sexuality, Steven Seidman investigates the political and social consequences of privileging certain sexual practices and identities while stigmatizing others. Addressing a range of topics from gay and lesbian identities to sex work, Seidman delves into issues of social control that inform popular beliefs and moral standards. The new Third Edition features three new chapters that focus on the changing cultures of intimacy, the promise and perils of cyber intimacies, and youth struggles to negotiate independence and (...) intimate solidarity. (shrink)

At the end of the 19th century, the vocabulary of sexuality - perversion - became one of the primary means by which people began to articulate and think about their individuality, their sense of self. Joining authors like Ian Hacking and Arnold Davidson, I suggest the importance of a ‘style of reasoning’ to the creation of sexual kinds at the end of the 19th century, a kind of reasoning that might be styled as historical. For the invert to become possible (...) as a human kind, the conceptual space for an understanding of inverts as specific kinds needed to be cleared. In France, this was accomplished by conceiving individuals as elaborated historically, as the product of prior generations, and by differentiating them from other kinds of people via notions of heredity and degeneration. The invert was plotted within the meta-récit of French progress (and national degeneration). This logic of ‘historicization’ also entailed the scrutiny of the patient’s past in order to reveal his or her ‘nature’ as pathological. Understanding the conceptualization of inversion as including, in part, a ‘pursuit of memory’ provides a window onto the vexing question of how people come to take up their classifications; that is, how discourses interact with the subjects they purport to describe. Through the ‘pursuit of memory’, persons were encouraged to (re)describe their pasts in terms of the present diagnosis. An essential attribute of the literature on ‘inversion’ was precisely such an historically formed understanding of pathological individuals; an understanding that ushered in the transformation from acts to natures, from individuals to kinds, from sodomites to homosexuals. (shrink)

Lesbian-feminism typically rejects lesbian and gay family, marriage, and parenting, because these practices neither transform gender relations nor challenge the maternal imperative and women’s location in a depoliticized, domestic sphere. I argue that this lesbian-feminist view neglects the historical construction of lesbians and gay men as outlaws to the family. The 1880’s-1990s image of the mannish lesbian, the 1930s-1950s image of the homosexual child molester, and the 1980s-1990s image of lesbian and gay “pretended family relationships” constructed lesbians and gays as (...) constitutionally unfit for family, marriage, and parenting. These images helped displace social anxiety that the heterosexual family was disintegrating from within onto the specter of the hostile outsider to the family. By masking heterosexuals’ own family-disrupting behavior, these constructions of lesbians and gays as natural outlaws to the family serve to reserve the private sphere for heterosexuals only. (shrink)

The theme of this book is that the gay community has stereotyped itself and has imposed a conformity upon its members that stifles their development and forces them to suppress aspects of themselves that do not fit the approved model of the gay lifestyle. The review focuses on, and criticises, Peter Tatchell's contribution.

The authors of the papers in A Simple Matter of Justice? reject something they label “heterosexism.” Their writing is obscure, but it seems they desire a state-regimented conformity, with state-approved roles for gays, for lesbians and for others, with state hand-outs and other privileges for all manner of favoured groups, and with no possibility of anyone indulging in the pleasures of “commercial consumerism.” None of the authors appears concerned with the demand that, provided he/she does not violate anyone’s rights, the (...) state should not put any barriers in the way of the sexually active citizen. The Geography of Perversion is a dull and ponderous history of European ideas about male homosexual behaviour, which in places seems to be little more than lists of what various people said. It is appallingly written in grandiloquent language larded with daft Marxist clichés. (shrink)

Suzanne Pharr's Homophobia: A Weapon of Sexism may be an effective tool for women committed to overcoming their own homophobia who want practical advice on recognizing and eradicating it, although as an essay in theory it does not advance the issues. The author seems unaware that Celia Kitzinger has argued recently that "homophobia" is not a helpful concept because it individualizes problems better seen as political and begs the question of the rationality of the fear. I argue that "homophobia" has (...) been misused but that freed of the medical model and understood in connection with issues of pride and shame, it can be a helpful concept. (shrink)

Suzanne Pharr's Homophobia: A Weapon of Sexism may be an effective tool for women committed to overcoming their own homophobia who want practical advice on recognizing and eradicating it, although as an essay in theory it does not advance the issues. The author seems unaware that Celia Kitzinger has argued recently that "homophobia" is not a helpful concept because it individualizes problems better seen as political and begs the question of the rationality of the fear. I argue that "homophobia" has (...) been misused but that freed of the medical model and understood in connection with issues of pride and shame, it can be a helpful concept. (shrink)

In this address, I outline my “Exotic-Becomes-Erotic" theory of sexual orientation (Bem, 1996) , which provides the same basic account for both opposite-sex and same-sex erotic desire—and for both men and women. It proposes that biological variables do not code for sexual orientation per se but for childhood temperaments that influence a child’s preferences for sextypical or sex-atypical activities. These preferences lead children to feel different from opposite-sex or same-sex peers—to perceive them as “exotic.” This, in turn, produces heightened physiological (...) arousal that subsequently gets eroticized to that same class of peers: Exotic becomes erotic. The theory claims to accommodate both the empirical evidence of the biological essentialists and the cultural relativism of the social constructionists. I also discuss sex differences in sexual orientation and the political implications of trying to explain homosexuality. (shrink)

This article is a postscript to Bem's (1996) theory of sexual orientation, which claims that an individual's sexual orientation is more directly the result of childhood experiences than of inborn biological factors. The possibility that the theory provides a successful strategy for preventing gender-nonconforming children from becoming homosexual adults is considered and rejected. So, too, is the thesis that biological explanations of homosexuality are more likely than experience-based explanations to promote gay-positive attitudes and practices.