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Journal articles on the topic 'Philosophy of sexuality'

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Published: 10 December 2022
Last updated: 28 January 2023

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1

Schuller, Peter. "Philosophy of Sexuality." Teaching Philosophy 22, no. 1 (1999): 104–13. http://dx.doi.org/10.5840/teachphil199922113.

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2

Cabrera, Julio. "Children's Philosophy and Children's Sexuality." Thinking: The Journal of Philosophy for Children 13, no. 3 (1997): 22–25. http://dx.doi.org/10.5840/thinking19971335.

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3

KAPLAN, MORRIS B. "PHILOSOPHY, SEXUALITY AND GENDER: MUTUAL INTERROGATIONS." Metaphilosophy 25, no. 4 (October 1994): 293–303. http://dx.doi.org/10.1111/j.1467-9973.1994.tb00489.x.

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4

Cisneros, Natalie. "“Alien” Sexuality: Race, Maternity, and Citizenship." Hypatia 28, no. 2 (2013): 290–306. http://dx.doi.org/10.1111/hypa.12023.

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In this paper, I provide an analysis of the emergence of “problematic of alien sexuality.” I first locate discourses about “alien sexuality,” and the so‐called anchor baby in particular, within other national discourses surrounding maternity, the fetus, and citizenship. I analyze the ways that national political discourses surrounding “anchor babies” and “alien maternity” construct the “problematic of alien sexuality,” thus constituting the “alien” subject as always‐already perverse. I suggest that this production of a sexually deviant and threatening “alien” subject functions in the normative dichotomy that places the sexually pure citizen on the one hand, and the perverse anticitizen on the other, in what I call “backwards uncitizening.” My analysis of this process shows that the perverse “alien” subject, as constituted in significant part by nonjuridical normalizing mechanisms of biopower, resists the juridical discourse that is supposed to determine it.
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5

Lamb, Sharon. "Toward a Sexual Ethics Curriculum: Bringing Philosophy and Society to Bear on Individual Development." Harvard Educational Review 80, no. 1 (April 1, 2010): 81–106. http://dx.doi.org/10.17763/haer.80.1.c104834k00552457.

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For over a decade, battles have raged between conservative Abstinence Only Until Marriage (AOUM) sexuality education advocates and liberal Comprehensive Sexuality Education (CSE) advocates. While these battles have focused on the inclusion of health information about contraception and whether or not a curriculum must advocate abstinence as the best and only method to avoid pregnancy and sexually transmitted diseases, these debates have often ignored other important values about sex. In this article, Sharon Lamb reviews the recent history of these sexuality education battles, criticizes both AOUM and CSE curricula, and discusses how, in CSE's accommodation to AOUM objections, ethical dimensions of sex education may have been neglected in favor of evidence-based practice. She then suggests ways in which the current curricula could teach ethical reasoning and make sex education a form of citizenship education, focusing on justice, equity, and caring for the other person as well as the self.
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6

Price, A. W. "Before Sexuality." Ancient Philosophy 13, no. 2 (1993): 481–88. http://dx.doi.org/10.5840/ancientphil199313229.

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7

Lawlor, Leonard. "Asceticism and Sexuality." Philosophy Today 46, no. 9999 (2002): 92–101. http://dx.doi.org/10.5840/philtoday200246supplement11.

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8

Winkler, Rafael. "Sexuality, Capitalism, and Africa." Journal of the British Society for Phenomenology 51, no. 4 (February 26, 2020): 283–87. http://dx.doi.org/10.1080/00071773.2020.1732579.

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9

STEIN, EDWARD. "SYMPOSIUM: WHY SEXUALITY MATTERS TO PHILOSOPHY AN INTRODUCTION." Metaphilosophy 25, no. 4 (October 1994): 233–37. http://dx.doi.org/10.1111/j.1467-9973.1994.tb00485.x.

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10

Boucher, Joanne. "The Erotic Political Philosophy of Thomas Hobbes." Canadian Journal of Political Science 49, no. 1 (March 2016): 89–105. http://dx.doi.org/10.1017/s0008423916000068.

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AbstractIn this article I engage with recent scholarly commentary concerning the realm of human sexuality in the work of Thomas Hobbes. This has, perhaps unsurprisingly, been a neglected area of enquiry given the paucity of Hobbes's analysis of this aspect of the human passions. I argue that this new field of enquiry is to be welcomed as it allows us to explore and understand Hobbes as a fully erotic philosopher. Moreover, his erotic philosophy is best understood through the prism of his thorough-going materialism.
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11

Santelli, John S., and Douglas Kirby. "Adolescent Sexuality: Pregnancy, Sexually Transmitted Disease, and Prevention." Journal of School Health 62, no. 7 (September 1992): 262–64. http://dx.doi.org/10.1111/j.1746-1561.1992.tb01240.x.

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12

Harvey, A. D. "FEMALE SEXUALITY." History Workshop Journal 27, no. 1 (1989): 242—b—243. http://dx.doi.org/10.1093/hwj/27.1.242-b.

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13

Kitch, Aaron. "William Gilbert’s Magnetic Philosophy and the History of Sexuality." Configurations 28, no. 2 (2020): 181–209. http://dx.doi.org/10.1353/con.2020.0010.

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14

Childs, James M. "Eschatology, Anthropology, and Sexuality." Journal of the Society of Christian Ethics 30, no. 1 (2010): 3–20. http://dx.doi.org/10.5840/jsce201030128.

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15

Dominian, Jack. "Sexuality and the Family." Studies in Christian Ethics 4, no. 2 (August 1991): 42–49. http://dx.doi.org/10.1177/095394689100400206.

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16

May, Larry, and James Bohman. "Sexuality, Masculinity, and Confession." Hypatia: A Journal of Feminist Philosophy 12, no. 1 (January 1997): 138–54. http://dx.doi.org/10.2979/hyp.1997.12.1.138.

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17

May, Larry, and James Bohman. "Sexuality, Masculinity, and Confession." Hypatia 12, no. 1 (1997): 138–54. http://dx.doi.org/10.1111/j.1527-2001.1997.tb00175.x.

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The practice of confessing one's sexual sins has historically provided boys and men with mixed messages. Engaging in coercive sex is publicly condemned; yet it is treated as not significantly different from other transgressions that can be easily forgiven. We compare Catholic confessional practices to those of psychoanalytically oriented male writers on masculinity. We argue that the latter is no more justifiable than the former, and propose a progressive confessional mode for discussing male sexuality.
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18

LOMBARDO, MARC. "James Baldwin's Philosophical Critique of Sexuality." Journal of Speculative Philosophy 23, no. 1 (January 1, 2009): 40–50. http://dx.doi.org/10.2307/20721542.

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19

Ogden, Gina. "Implications ofsacred pleasurefor sexuality and psychology." World Futures 53, no. 1 (January 1999): 53–55. http://dx.doi.org/10.1080/02604027.1998.9972725.

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20

Marc Lombardo. "James Baldwin’s Philosophical Critique of Sexuality." Journal of Speculative Philosophy 23, no. 1 (2009): 40–50. http://dx.doi.org/10.1353/jsp.0.0062.

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21

McEwen, Haley. "Transatlantic Knowledge Politics of Sexuality." Critical Philosophy of Race 4, no. 2 (July 1, 2016): 239–62. http://dx.doi.org/10.5325/critphilrace.4.2.239.

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Abstract Contestations over the rights of sexual minorities and gender-nonconforming people in Africa are profoundly shaped by two discourses that both emerge from polarized domestic political debates in the United States: a human rights–centered discourse of “LGBT*I” identity politics that promotes visibility and equal protections and privileges for lesbian, gay, bisexual, trans*, and intersex individuals; and a Christonormative “family values” agenda that promotes the heterosexual nuclear family as the foundation of civilization. Analysis considers these contemporary discourses in relation to entangled colonial constructions of white supremacy and heteropatriarchy used to justify the conquest and exploitation of Africa. This article takes particular interest in the power relations that are (re)constituted through these discourses so as to uncover the underlying interests at stake within them. Through consultation with critiques advanced within critical race and critical queer theory, and critical philosophical arguments on the epistemic dimensions of racialized, sexed, and gendered oppressions, it is argued that these discourses advance U.S. hegemonic interests and reinscribe Western hegemony. It is concluded that struggles for equality among sexual minorities and gender-nonconforming people must be approached as part-and-parcel of decolonial struggles to dismantle white supremacist and Western structures of oppression.
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22

Cameron-Lewis, Vanessa. "Sexuality as movement." Educational Philosophy and Theory 51, no. 8 (September 27, 2018): 841–51. http://dx.doi.org/10.1080/00131857.2018.1516140.

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23

Neil, Robert E., and George L. Mosse. "Nationalism and Sexuality: Respectability and Abnormal Sexuality in Modern Europe." Journal of Interdisciplinary History 16, no. 4 (1986): 736. http://dx.doi.org/10.2307/204552.

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24

SELLING, Joseph A. "The 'Meanings' of Human Sexuality." Louvain Studies 23, no. 1 (May 1, 1998): 22–37. http://dx.doi.org/10.2143/ls.23.1.542268.

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25

Flannery, Kevin L. "Marriage, Mental Handicap, and Sexuality." Studies in Christian Ethics 17, no. 3 (December 2004): 11–26. http://dx.doi.org/10.1177/095394680401700302.

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26

Mulholland, Maureen. "Sexuality and the Mentally Handicapped." Studies in Christian Ethics 4, no. 2 (August 1991): 53–63. http://dx.doi.org/10.1177/095394689100400208.

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27

Schroten, Egbert. "Sexuality and the Mentally Handicapped." Studies in Christian Ethics 4, no. 2 (August 1991): 64–67. http://dx.doi.org/10.1177/095394689100400209.

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28

Cataldi, Suzanne Laba. "Sexuality Situated: Beauvoir on ?Frigidity?" Hypatia: A Journal of Feminist Philosophy 14, no. 4 (October 1999): 70–82. http://dx.doi.org/10.2979/hyp.1999.14.4.70.

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29

Cataldi, Suzanne Laba. "Sexuality Situated: Beauvoir on “Frigidity”." Hypatia 14, no. 4 (1999): 70–82. http://dx.doi.org/10.1111/j.1527-2001.1999.tb01253.x.

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This essay relates scenes from Beauvoir's novels to her views of female eroticism and frigidity in The Second Sex. Expressions of frigidity signal unjust power relations in Beauvoir's literature. She constructs frigidity as a symbolic means of rejecting dominance in heterosexual relations. Thus frigidity need not be interpreted, as it sometimes is, as a form of bad faith. The essay concludes with some thoughts on the relevance of Beauvoir's view of frigidity to contemporary feminism.
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30

Meyer, Joan. "Sexuality and Power." Theory & Psychology 6, no. 1 (February 1996): 93–119. http://dx.doi.org/10.1177/0959354396061008.

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31

GOLDFARB, ALVIN F. "Adolescent Sexuality." Annals of the New York Academy of Sciences 816, no. 1 Adolescent Gy (June 1997): 395–403. http://dx.doi.org/10.1111/j.1749-6632.1997.tb52168.x.

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32

Kelly, Gary. "(Female) philosophy in the bedroom: Mary Wollstonecraft and female sexuality." Women's Writing 4, no. 2 (July 1997): 143–54. http://dx.doi.org/10.1080/09699089700200014.

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33

Halperin, David M. "Is There a History of Sexuality?" History and Theory 28, no. 3 (October 1989): 257. http://dx.doi.org/10.2307/2505179.

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34

Rigo, Caroline, and Vassilis Saroglou. "Religiosity and Sexual Behavior: Tense Relationships and Underlying Affects and Cognitions in Samples of Christian and Muslim Traditions." Archive for the Psychology of Religion 40, no. 2-3 (December 2018): 176–201. http://dx.doi.org/10.1163/15736121-12341359.

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Religion's historical mistrust of sexuality shapes people's behavior by inhibiting liberal sexuality. Still, it is unclear whether this inhibitive role also includes common, normative sexual behavior, particularly in secularized contexts. Moreover, the possible mediating effects emotions, affects, and thoughts have on the association between religiosity and restricted sexuality have never been integrated into a single model. Finally, cross-religious differences in common sexual behavior have still yet to be documented. We addressed these three issues in two studies, with samples of Catholic and Muslim tradition (total N = 446). Consistently across samples, religiosity predicted, either directly or indirectly, less frequent common heterosexual behaviors and masturbation, partly through sexual guilt and inhibition, and/or decreased sexual fantasy and the search for sexual pleasure. However, married Muslims’ religiosity, unlike Catholics’, did not directly undermine fertility-oriented sexuality and the search for pleasure. Religion's role in restricting sexuality seems to be rooted in deep psychological rationale.
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35

Wills, Bernard Newman. "William Blake: Neo-Platonist and Sexual Radical?" International Journal of the Platonic Tradition 16, no. 1 (November 12, 2021): 29–47. http://dx.doi.org/10.1163/18725473-bja10014.

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Abstract William Blake’s prophetic works seem to present the reader with a puzzling contradiction. On the one hand Blake can be read as a prophet of sexual revolution with his attacks on puritanism and hypocritical chastity. On the other hand, in many passages he seems to express characteristically Platonic/Patristic skepticism concerning bodily experience. What is more he often portrays sexuality and indeed femininity as manipulative and cruel. Is there a coherent attitude to sexuality in Blake? This paper argues that Blake’s soteriology strongly implies that the ‘return’ to unity with the divine pivots on the incarnation which Blake even insists is the product of natural sexuality. To this extent there is a place for the sexualized body in the economy of salvation. This economy links Blake to a larger Platonist and Christian Platonist tradition that understands salvation in terms of an exitus/reditus pattern.
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36

Diorio, Joseph A. "Sexuality, Difference, and the Ethics of Sex Education." Journal of Social Philosophy 32, no. 3 (August 2001): 277–300. http://dx.doi.org/10.1111/0047-2786.00095.

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37

LONGINO, HELEN E. "GENDER, SEXUALITY RESEARCH, AND THE FLIGHT FROM COMPLEXITY." Metaphilosophy 25, no. 4 (October 1994): 285–92. http://dx.doi.org/10.1111/j.1467-9973.1994.tb00488.x.

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38

Abarca-Durán, Ximena, Isabel María Fernández-Medina, María del Mar Jiménez-Lasserrotte, Iria Dobarrio-Sanz, Ana Lucía Martínez-Abarca, and Cayetano Fernández-Sola. "Sexuality in Kidney Transplant Recipients: A Qualitative Study." Healthcare 9, no. 11 (October 24, 2021): 1432. http://dx.doi.org/10.3390/healthcare9111432.

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End-stage kidney disease has a negative impact on patients’ quality of life. People who receive a kidney transplant experience an improvement in many areas of their daily life. Sexuality is a general component of health, which can be affected by end-stage kidney disease and kidney transplant. The aim of this study was to explore and understand the experiences and perspectives of kidney transplant recipients regarding their sexuality. A qualitative study based on Gadamer’s hermeneutic philosophy was carried out. Two focus groups and nine interviews were conducted with 18 kidney transplant recipients. Data were audio-recorded, transcribed, and analyzed with the help of qualitative analysis software. Two main themes emerged from the data: (1) “The impact of a kidney transplant on sexuality”, with the subthemes “sexuality is relegated to the background”, “physical decline acts as a sexual inhibitor”, and “changes in sexual activity following a kidney transplant”; (2) “Sexual education in kidney transplant recipients” with the subthemes “sexuality: a hidden concern amongst kidney transplant recipients” and “talking about sexuality with healthcare professionals”. Sexuality is a frequent concern among kidney transplant recipients. The physiological and emotional changes experienced after kidney transplant exert a great influence on their sexuality. Healthcare professionals rarely discuss sexuality concerns with kidney transplant recipients. Professional sexual education and assistance are necessary to improve sexual health satisfaction of kidney transplant recipients.
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39

Parsons, Susan. "Feminist Reflections On Embodiment and Sexuality." Studies in Christian Ethics 4, no. 2 (August 1991): 16–28. http://dx.doi.org/10.1177/095394689100400203.

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40

Ferguson, Ann. "Motherhood and Sexuality: Some Feminist Questions." Hypatia 1, no. 2 (1986): 3–22. http://dx.doi.org/10.1111/j.1527-2001.1986.tb00834.x.

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This is a review essay that also serves as an introduction to the other essays in the issue. It discusses feminist theory's relation to Freud, feminist ethical questions on motherhood and sexuality, the historical question of how systems of socially constructed sexual desire connect to male dominance, the question of the role of the body in feminst theory, and disputes within feminism on self, gender, agency and power.
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41

Cahill, Ann J. "Foucault, Rape, and the Construction of the Feminine Body." Hypatia 15, no. 1 (2000): 43–63. http://dx.doi.org/10.1111/j.1527-2001.2000.tb01079.x.

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In 1977, Michel Foucault suggested that legal approaches to rape define it as merely an act of violence, not of sexuality, and therefore not distinct from other types of assaults. I argue that rape can not be considered merely an act of violence because it is instrumental in the construction of the distinctly feminine body. Insofar as the threat of rape is ineluctably, although not determinately, associated with the development of feminine bodily comportment, rape itself holds a host of bodily and sexually specific meanings.
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42

Yatsyna, Olena F. "Discourse of Sexuality as a Way of Signifying Practices and Identities." Scientific Bulletin of Mukachevo State University Series “Pedagogy and Psychology” 6, no. 2 (December 28, 2020): 74–82. http://dx.doi.org/10.52534/msu-pp.6(2).2020.74-82.

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The study analyses the current state of sexuality research in post-classical science. The social dimension of sexuality as a socio-cultural transformation is considered, in which the postmodern polyphony of social practices and the phenomenon of sexual identity are analysed. It is emphasised that with the transition of sexuality from the private to the public sphere, research in psychology, sociology, and philosophy became relevant; the liberalisation of sexual behaviour has intensified discussions related to identity and gender. The purpose of the study is to analyse the discourse of sexuality as a way of defining the semantic polyphony of discursive practices of partnership and sexual identity. Discursive representation of sexuality in the studied practices was carried out based on the results of qualitative analysis of text fragments of narrative interviews and cases from the Internet. The strategy of empirical research is based on the use of a discursive approach, the basis of which provides a socioconstructivist view of social reality. It is substantiated that in the process of constructing practices the discourse of sexuality activates the mechanism of semiotisation of sexuality, which is interpreted as free, open self-disclosure of sexuality. Semiotisation of sexuality enables an individual to objectify his or her experience of constructing discursive practices and to define his or her sexual identity in them. It follows that the discourse of sexuality affects the construction of partnership practices and the constitution of sexual identity. A set of signs of sexuality that objectify the categories: value; functionality; sexuality; relationships; meaning/motive; identity. It is concluded that the discourse of sexuality is formed by a combination of social and personal meanings that denote discursive practices and identities. The practical significance of the study is that the results obtained can be used in further research on the role of sexual discourse in the disclosure of female/male sexuality in partnership practices
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43

Marome, Wijitbusaba. "Foucault’s Work for the Analysis of Gender Relations: Theoretical Reviews." Journal of Architectural/Planning Research and Studies (JARS) 3 (December 30, 2005): 115–26. http://dx.doi.org/10.56261/jars.v3.169048.

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Michel Foucault’s focus on power relationships has drawn political scientists, political philosophers,and feminists to his texts. His argument which analyses power and discourse takes political analysts beyondstate as the locus of power. In general, his work is important for feminist analyses, especially the threevolumeof historical account of sexuality, because it shares with feminists and intense and critical gaze atsexuality, ‘power and knowledge.’ However, Foucault’s politics of Western sexuality leaves female sexualityinvisible. To complete this historical account of sexuality requires feminist critiques which extend and alterthe analysis to include female sexuality. Thus, the question is not if, but how Foucault should be situated intocontemporary feminist theory. This paper examines four major criticisms that traditional feminists haveargued against Foucault’s understanding of theory-justification, power relations, collective politics, and genderneutrality. We argue that the first three criticisms are undiscovered, but offer an important set of political toolto feminism. For the gender neutrality criticism, we argue that Foucault’s neglect of gender difference in hishistory of sexuality falls short of feminist goals. Finally, feminists should approbate only the aspects ofFoucauldian philosophy that are conductive to gender analysis and move beyond Foucault’s androcentrism tocreate alternative histories of sexuality and opportunities for resistance.
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44

Seddon, Fred. "Plato, Aristotle, Rand, and Sexuality." Journal of Ayn Rand Studies 10, no. 1 (2008): 207–17. http://dx.doi.org/10.2307/41560379.

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Abstract This essay offers a critical review of Robert Mayhew's translation oí Plato: I aws 10, Chris Matthew Sciabarra's monograph, Ayn Rand, Homosexuality, and Human I iberation, and Roderick T. Long's monograph, Reason and Value: Aristotle versus Rand. Seddon finds especially questionable Long's treatment of Plato.
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45

Seddon, Fred. "Plato, Aristotle, Rand, and Sexuality." Journal of Ayn Rand Studies 10, no. 1 (2008): 207–17. http://dx.doi.org/10.5325/jaynrandstud.10.1.0207.

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Abstract This essay offers a critical review of Robert Mayhew's translation oí Plato: I aws 10, Chris Matthew Sciabarra's monograph, Ayn Rand, Homosexuality, and Human I iberation, and Roderick T. Long's monograph, Reason and Value: Aristotle versus Rand. Seddon finds especially questionable Long's treatment of Plato.
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46

Ventegodt, Søren, Isack Kandel, and Joav Merrick. "Clinical Holistic Medicine: How to Recover Memory Without “Implanting” Memories in Your Patient." Scientific World JOURNAL 7 (2007): 1579–80. http://dx.doi.org/10.1100/tsw.2007.237.

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Every therapeutic strategy and system teach us the philosophy of the treatment system to the patient, but often this teaching is subliminal and the philosophical impact must be seen as “implanted philosophy”, which gives distorted interpretations of past events called “implanted memories”. Based on the understanding of the connection between “implanted memory” and “implanted philosophy” we have developed a strategy for avoiding implanting memories arising from one of the seven most common causes of implanted memories in psychodynamic therapy: 1) Satisfying own expectancies, 2) pleasing the therapist, 3) transferences and counter transferences, 4) as source of mental and emotional order, 5) as emotional defence, 6) as symbol and 7) from implanted philosophy. Freud taught us that child sexuality is “polymorphously perverted”, meaning that all kinds of sexuality is present at least potentially with the little child; and in dreams consciousness often go back to the earlier stages of development, potentially causing all kinds of sexual dreams and fantasies, which can come up in therapy and look like real memories. The therapist working with psychodynamic psychotherapy, clinical holistic medicine, psychiatry, and emotionally oriented bodywork, should be aware of the danger of implanting philosophy and memories. Implanted memories and implanted philosophy must be carefully handled and de-learned before ending the therapy. In conclusion “clinical holistic medicine” has developed a strategy for avoiding implanting memories.
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47

Niineste, Rita. "The Sexual Body as a Meaningful Home: Making Sense of Sexual Concordance." Open Philosophy 4, no. 1 (January 1, 2021): 269–83. http://dx.doi.org/10.1515/opphil-2020-0183.

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Abstract The past 20–30 years have provided plenty of new empirical data on women’s sexuality, a topic often theorised as puzzling and unexplainable. In recent discussions, a controversial issue has been the phenomenon of sexual concordance, i.e. the correlation between the self-reported, subjective assessment of one’s sexual arousal and the simultaneous bodily response measured directly on the genitals. In laboratory-based assessments, sexual concordance has been observed to be on average substantially lower in women than in men, although the reasons for the considerable gender difference are still open to debate. Drawing on a phenomenological approach to culture-dependent meaning-formation and on feminist social theory of everyday sexuality, I argue that the reasons behind women’s low sexual concordance can be found neither in their minds nor their bodies but in the way meaning-making processes function in human sexual experiences. Women’s first-person perspectives on their own sexuality have historically played only a marginal role in the creation of socially endorsed sexual meanings, yet these shared meanings have a profound influence on how individuals make sense of their bodily experiences in sexual situations.
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48

Blum, Susan D., and Rey Chow. "Primitive Passions: Visuality, Sexuality, Ethnography, and Contemporary Chinese Cinema." Philosophy East and West 47, no. 3 (July 1997): 435. http://dx.doi.org/10.2307/1399915.

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49

Suh, Jessica D. "Sexuality education training as part of the seminary experience." Practical Theology 11, no. 4 (July 24, 2018): 347–56. http://dx.doi.org/10.1080/1756073x.2018.1502522.

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50

Lloyd, Elisabeth A. "Pre-theoretical assumptions in evolutionary explanations of female sexuality." Philosophical Studies 69, no. 2-3 (March 1993): 139–53. http://dx.doi.org/10.1007/bf00990080.

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