This book provides an introduction to philosophical treatments of pornography. It considers relevant debates in ethics, aesthetics, feminist philosophy, political philosophy, epistemology, and social ontology thus offering a comprehensive examination of the topic. While offering an introduction, the book also puts forward substantive philosophical views on pornography.
Soon there will be sex robots. The creation of such devices raises a host of social, legal and ethical questions. In this article, I focus in on one of them. What if these sex robots are deliberately designed and used to replicate acts of rape and child sexual abuse? Should the creation and use of such robots be criminalised, even if no person is harmed by the acts performed? I offer an argument for thinking that they should be. The argument (...) consists of two premises. The first claims that it can be a proper object of the criminal law to regulate wrongful conduct with no extrinsically harmful effects on others. The second claims that the use of robots that replicate acts of rape and child sexual abuse would be wrongful, even if such usage had no extrinsically harmful effects on others. I defend both premises of this argument and consider its implications for the criminal law. I do not offer a conclusive argument for criminalisation, nor would I wish to be interpreted as doing so; instead, I offer a tentative argument and a framework for future debate. This framework may also lead one to question the proposed rationales for criminalisation. (shrink)
The chapter introduces the edited collection Robot Sex: Social and Ethical Implications. It proposes a definition of the term 'sex robot' and examines some current prototype models. It also considers the three main ethical questions one can ask about sex robots: (i) do they benefit/harm the user? (ii) do they benefit/harm society? or (iii) do they benefit/harm the robot?
This new book from Michael Hauskeller explores the currently marketed or projected sex/love products that exhibit some trait of so-called “posthumanistic” theory or design. These products are so designated because of their intention to fuse high technologies, including robotics and computing, with the human user. The author offers several arguments for why the theory behind these products leads to inconsistencies. The book uses a unique approach to philosophical argument by enmeshing the argument’s major points in a concomitant discussion of pieces (...) from world literature pertaining to posthumanism. The method is compelling, heightened by great world authorial insights that rarely find their way into philosophy and shores up some strong argumentative points. Yet some of the argument still needs more elucidating. (shrink)
Recently on this journal, Alaqeel and Assalian reported a successful psychodynamic interpretation at the very beginning of a treatment of a 22-year-old male suffering from sexual dysfunction. In the critical analysis of the essay, Trafimow maintains that several alternative explanations can be detected in order to account for Alaqeel and Assalian’s positive outcomes.
This book provides a philosophical analysis of adult-child sex and pedophilia. The sex intuitively strikes many people, including myself, as sick, disgusting, and wrong. The problem is that it is not clear whether these judgments are justified and whether they are aesthetic or moral. By analogy, many people find it disgusting to view images of obese people having sex, but it is hard to see what is morally undesirable about such sex. Here the judgment is aesthetic. This book looks at (...) the moral status of such adult-child sex. In particular, it explores whether those who engage in adult-child sex have a disease, act wrongly, or are vicious. In addition, it looks at how the law should respond to such sex given the above analyses. (shrink)
Australians responded enthusiastically to the calling of the Synod, though there appears to be a tension between expectations of doctrinal reform and pastoral reform. The Bishops Conference allowed each diocese to consult as it saw fit and submit its findings, in light of which a committee of four bishops drafted the official submission to the Synod. Other materials were also sent to the Synod office, including some directly by dioceses and other Catholic organisations. The dioceses surveyed made the preparatory document (...) and questionnaire available online and in print. There was a high level of frustration expressed with the complexity of many of the questions. The Conference and most dioceses did not publish the findings of the consultation or their submission to the Synod. Nonetheless, these are likely to reveal trends with regard to co-habitation, pre-marital sex, contraception, the treatment of divorced Catholics and same-sex marriage similar to those of other western countries based on an analysis of existing quantitative data from the National Church Life Survey, diocesan reports to which the researchers were given access, and the Catholic media. There is an apparent disconnect between the lived experience of many Catholics and Church teaching in these areas. Moreover, there is a tension between issues of doctrinal confusion, doctrinal rejection, and pastoral care which could have consequences for whether the Synod should consider doctrinal reform or need only focus on pastoral care. Most importantly, the responses demonstrate that Catholics in Australia want to be better informed about Church teaching, want to be consulted about these matters, and want to have a say in the formulation of Church teaching. Not taking these wishes seriously risks further alienating many Catholics from the Church who express a disjuncture between Church teaching and their own life experience in these matters. (shrink)
Transsexuality has been subject to careful reflections in many disciplines outside philosophy. I first contextualize my philosophical approach by relating to the existing scholarship on transsexuality. Focusing on matters of sexual identity, I then propose a characterization of what might be considered the philosophical dimension of transsexual identity. Paying particular attention to the propositional consciousness of transsexuals, I develop the main thesis that transsexuality helps philosophers of sex to forcefully establish the contingency of sexual identity in terms of the underlying (...) biology of the sexed human body. I eventually argue that sexual identity is a cluster concept, which is constituted by sex, gender, sexual practice and desire. In this sense the following argument against “foundationalism” in philosophy of sex emerges: none of the four aspects of sexual identity can function as basic, prior to any normative commitments regarding the nature of human sexuality. (shrink)
This book is an introduction to philosophy of sex. The history of philosophy of sex is depicted (from Plato to Herman Schmitz) to set up the background against which the philosophy of sex by Herman Schmitz is analyzed. This leads to the discussion of topics like masturbation, the ontology of the sexed human body, and same-sex marriage.
Sexual perversity has traditionally been defined in terms of violating externally imposed criteria for natural or normal sex. The theory proposed here views sexual desires in terms of their own internal structure, such that perverse desires are those which are self-defeating because they are contradictory. Sadism, masochism, and certain private acts between consenting heterosexual and homosexual adults are shown to be perverse in illustrating the use of this hopefully nonideological method.