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Essay on sexuall consent
The ethics of sexuality
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Societies Silence on Sex Sex is an important yet seemingly impolite subject in today’s society, and despite its implicit awkwardness, sex—and all of its taboos—needs to be discussed. The fact that we are so squeamish about discussing sex is ironic, since sex is a commonplace occurrence that nearly everyone, worldwide, will experience during their lifetime. Our society’s silence about sex creates a number of discrepancies in what is deemed societally and morally appropriate. One of the most important issues regarding sex is what makes it ethically permissible. Is consent enough or is there something more needed? Some philosophers argue that consent is substantial for considering if sex is moral; others disagree and claim that consent is the tip of the iceberg considering the morality of sex. I agree with the ladder; I believe that consent is important, but there needs to be equality in what each person receives from the sexual act itself, whether this be in the …show more content…
Because, in their eyes, using yourself is supposedly just as wrong as using someone else. In my opinion, these two occupations are considered moral in my definition of ethical sex. It is a lifestyle that a person chooses, and I do not believe that others have the right to take away another person’s choice. Society seems to believe that people who choose these lifestyles are unhappy with these life choices. They unfairly assume that this is not what they desire, but some people embrace their sexuality more and do choose to go into the sex industry. This may not be extremely common but it is not abnormal. In addition to this, society also tends to put an unnecessary significance to sex that sex workers do not. To some people, sex is just casual and it is not a big deal to use it as a means to an
Silence — the sound of quiet, the state of mind, the lack of meaning — all these pertain to its definition. Communication is expanding, noise is increasing, music is becoming more obtainable as people search desperately for a moment of peace or a breeze of silence. As the scarcity of physical silence increases, its value as a rare commodity increases as well. The idiom “Silence is golden” may perhaps only grow closer to reality as time passes, as exemplified by the white noise machines or silent fans entering the market and fictionalized in Kevin Brockmeier’s short story, “The Year of Silence.” In light of this, Brockmeier explores the value of silence and noise in his story without putting one above the other. Through strange clues and hidden
Consent is uniquely argued position within philosophical analysis of moral and immoral behaviours, especially in regards to positions refuting consents ability to be sufficient enough to legitimize moral behaviour. We must remain critical in our analysis of consent, and ways that it may, or may not legitimize moral behaviours. At first glance, one might assume that; the consent of two people is enough to constitute moral behaviour. Upon further investigation, we become aware of another’s ability to consciously consent and engage in acts that will degrade and cause some form of harm to the other, usually for their own mental or physical pleasure, inducing the fact that consent is not sufficient for ensuring moral behaviour. Consent is certainly a necessary part of contextualizing and legitimizing moral, sexual behaviours, however, consent is not implicitly sufficient for moral behaviour on its own. Consent is not sufficient legitimizing certain behaviours.
Gayle Rubin’s Thinking Sex considers the political history of sex regulation, its current form, and a bit of theory about sexuality and its discourses. At the very apex of the flow of the article towards freedom in sexual practice, she draws the line at consent, straining out bad sex from good sex on the line in the sand of what is agreed to and what is not. Rubin’s piece fails to take seriously the History of Sexuality that she relies on for her rejection of political regulations about sexuality, and thus ends up advocating the consent limitation that recapitulates all the problems and fancies she finds in sexual legislation.
In today’s heterosexual and patriarchal society sex and sexual desires revolve around men, and Hoagland sets out seven patterns showing how this is the case. Sex is thought of as a “powerful and uncontrollable urge” and male sexuality therefore is a basic component to male health, sexual acts show male conquest and domination, sexual freedom gives men total access to and over women, rape is, by this logic, natural and women who resist a man’s advances are “‘frigid’”, sex involves losing control and sexual desire, when described as erotic, “involves a death wish (eros)”. The bottom line is that in today’s heterosexual and patriarchal society sex is all about men having a natural power over women; sex involves a total loss of control which creates a split between reason and emotion since being in control is a matter of reason controlling emotions, “we tend to believe that to be safe we must be rational and in control but to...
In The Introduction to the History of Sexuality, Foucault explains how during the 19th century with the raise of new societies, the discourse or knowledge about sex was not confronted with repulsion but it “put into operation an entire machinery for producing true discourses concerning sex” (Foucault 69). In fact, this spreading of discourse on sexuality itself gives a clear account of how sexuality has been controlled and confined because it was determined in a certain kind of knowledge that carries power within it. Foucault reflects on the general working hypothesis or “repressive hypothesis,” and how this has exercised power to suppress people’s sexuality. It has power on deciding what is normal or abnormal and ethical or unethical about sexuality. Through discourses of life and sexuality, power is exercised because humans learned how to behave in relation to sexuality, which method keep individuals controlled and regulated. This explains why people experience that sense of behaving inappropriate when we talk about sex in a different way than the whole society. Foucault points up how sexuality is not just treated in terms of morality, but it is a matter of knowledge and “truth.” However, these discourses, including sexual discourses are not true or false, but they are just understood to be the truth or falsehood to control society. As a result, sexuality begins to be explored in a scientific way, developing the “truth” science of sex (Foucault 69). For Foucault, he asserts that sexuality has developed as a form of science that keeps us all afraid of such phenomena, which people think to be true, thus this science helps society to discipline and control individuals’ behaviors.
The proper expression of human sexuality is a abiding question for the world of sexual ethics. There has never been a society that has not reflected upon and prescribed rules and regulations for this powerful and yet mysterious dimension of personhood; and there has seemingly never been a social order in which sexuality has not breached the boundaries established for it. On the surface scripture and much of the Christian response to sexuality appears to be establishing rules and regulations which attempt to limit sexual behavior until the ‘appropriate’ time or stage in ones life. Though this is a narrow understanding of sexual ethics– instead the goal of sexual ethics should be in the importance of how we relate ourselves and desires to others. Specifically, the relation between God : Humanity, and Humanity : Humanity.
Prostitution is looked down on as an immoral activity. Some people do not even consider it to be a profession. It is indeed morally wrong but maybe it is considered so because of social norms. Women who participate in this profession are seen as harlots and tramps and a disgraceful member of society. Some of these women are addicted to drugs, they have no other choice but to be involved in the profession while others have been coerced into it. Most of their backgrounds involve terrible role models while others have parents that forced them into doing these acts.
Society, for some reason, has forced a sense of morals or stereotypes on women’s behavior, speech, etc. Women being completely open about their sexuality is not as tolerable as it is for men. For example, a man is sometimes praised for openly discussing, moreso bragging, about the number of women he may have had sexual intercourse with. Society accepts men having multiple sex partners and even so commends them for doing so. For women, on the other hand, they are condemned for doing the same. Society women who chose to go against their views as being sluts or whore, thus attacking their character due to their sexual
Prostitution is a word that is not unknown us, and many of us are more than familiar with it. It isn 't a secret that it exists, so why is the concept so highly misunderstood? We don 't typically hear any discussions about the profession. Most of the time, we hear teens throwing around the word "whore" at anyone who dares to wear promiscuous clothing. The definition of prostitution is that a person offers sex for the transaction of money, goods, or services. Believe it or not, many sex workers are proud of what they do, and they earn an honest day 's worth in their book. Regardless of whether or not it is legal, people will still buy and sell sex whenever they get the chance- that 's why they call it the world 's oldest profession. Is it okay
“There must be integrity between body and life. You must not do with your body what you’re not willing to do with your whole life” (Keller). Keller is directly talking about our individual sexual morality and how or how not it should be perceived in a social context. Most people think sexual dilemmas of it in a broader spectrum, not directly related to one’s morality, by saying “this act isn’t right” where others may simply say “why not”. Yet, what justifies an act for one person and condemns it for another? More importantly on what grounds do they condone their actions? Sexual morality can be described as: a communal and personal benchmarks for which we model are social relationships, as it pertains to all and every segment of engaging in sexual activities. This is not a limitless definition; it ranges from contact with one’s self or another, the context in which the act was preformed, and in some cases the place where it was performed. It can even be as controversial as what type of physical contact is considered sexual. All these guidelines must be met by our own standards to justify the sexual acts we partake in.
To understand the blue wall of silence we must understand the definition. The blue wall of silence is defined as: An unwritten code among police officers not to report on another officer’s errors, misconducts, and or crimes when questioned about an incident of misconduct involving another colleague, during a course of an inquiry. Even though the blue wall of silence originated from the understandable need for law enforcement to be able to trust and rely on each other, it is neither morally justifiable nor is it a legal act. The wall of silence hinders the relationship with the community by degrading the trust and compromising the integrity. It is generally understood that the code of silence breeds, supports and nourishes other forms of unethical
In the debate of the construction of human sexuality, two extremes make up the boundaries. These extremes are essentialism and constructionism (Harding 6-17). It is most likely that the truth behind the construction of sexuality lies somewhere in between these two ideologies. Understanding the two is critical in determining one’s own theories and beliefs on the subject. Jennifer Harding describes the two ideologies in detail in her essay Investigating Sex: Essentialism and Constructionism.
People trapped in an emotionally abusive relationship feel like a caged animal. The abusive partner often resorts to the silent treatment that is almost always over inconsequential matters. The victim feels hapless, traumatised and depressed. It can be an awful situation to be in. But, there are ways in which to cope and turn things around.
Typically sex is a source of pleasure-- but it is not without its dangers. Discuss some of the ways in which hegemonic constructions of sexuality and expressions of sexual desire can (and does) do harm. Can we reduce or eliminate the harm done? Sex used to be an act only done to reproduce. The act was done typically at night and in private. Sex was not something done for pleasure and it was not talked about in public. (Obtained through discussions in Dr. Steele’s lectures). Throughout the years society has changed its view on sex and where, when it is done and talked about. Sexually related things fill our media and lives almost 100% of the time. In today’s society sex has become something of pleasure when in the past it was not. Even though the sex in something of pleasure it comes with its negative effects that can do harm to someone and or to a group of people. There are so many types of negative effects that sex can bring. The negative effects that sex can bring onto a person or group can be physical and or mental. For instance the idea of “one virginity” has brought a lot of fear or guilt when someone losses their “virginity”. Before virginity was thought of as something sacred. Now that sex is an open topic and people openly talk about it and participate in the act, virginity has lost the idea of being sacred. Even though the loss of ones virginity has become more relaxed that doesn’t mean it doesn’t make some feel the fear or guilt of losing it. When some losses their virginity sometimes they think it was a mistake and sometimes it is taken from them through rape. This brings mental harm to the person(s) and has created this new term “second virginity”. This is where one thinks they can regain their virginity in many way...
Silence is one of the most powerful tools in society. Certain silences are revelations and more expressive than words. It enhances authority, as one may silence themselves in order to gain greater authority, or one will silence themself in fear of the high-power figure. Composers comment on the various aspects of authority through the use of techniques. Three texts that explore notions of authority are Nick Enright’s disturbing play, A Property of the Clan, William Golding’s dystopian novel, Lord of the Flies and a classic Australian coming-of-age movie directed by Bruce Beresford, Puberty Blues (1981). Enright’s play demonstrates the effects tragedy has on a community, in particular, the teenagers. Golding’s novel depicts a group of boys who’s thin veneer of civil behaviour is stripped away and are forced to govern themselves to survive and Beresford’s film exposes the confronting reality of abusive power males have over females of the younger generation. As seen in all three texts, individuality verses community is a war within social societies. Peer pressure plays a major role to influence choice for one to either, stand up by themselves or remain within the community circle. Along with peer pressure, there is the idea that a society without an authority figure is merely a non-existent social division. It’s apparent in texts one and three that the nature of abusive authority is predominantly at the hands of males. Authority can range from the power to inspire belief to the strict enforcement of obedience. Silence does strengthen authority but it is not the only factor.