This paper will attempt to compare and contrast that ideas of homosexuality within Taoism and Roman Catholicism. In an attempt to do so, Taoism and Roman Catholicism will be discussed in regards to their initial opinions on homosexuality. Both show ideas of naturalness and homosexuality, expressed in opposing ways. Then, both of their views on the purpose of sex will be used to fully compare and contrast views.
Taoism texts are, intentionally, vague in their writing. Interpretation of how to live according to the Tao is meant to be discovered by individuals throughout their lives. The main points of focus for discovering insight into Taoist views on homosexuality are in the beliefs of the balance of yin and yang energies and the purpose of sex (which will later be simultaneously compared to Roman Catholic views). Although these two focuses seem straightforward, their interpretations do vary.
Yin and Yang
Liang Shi (2013) describes yin and yang as “equal and interdependent” and as “…the two forces are in constant flux and capable of changing into each other” (p. 765). Since yin and yang are constantly evolving and can change into each other, this school of Taoism thought does not see homosexual sex as an imbalance of yin or yang. Yin and yang are not in perfect balance in any place or person, meaning that while men may, primarily and traditionally, be associated with yang, men also have yin. This same concept applies conversely to women. Through this constantly changing balance of yin and yang, the levels of yin and yang are able to be balanced in the partners having homosexual sex; one partner takes the dominant (yang) role and the other takes the submissive (yin) role.
Further exploring this school of thought, Liang ...
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The lecture hall filled with the audience members’ conversations in the gymnasium-sized room, which the microphone on the podium in center stage amplified. Through the double door entrance to the hall walked a conference attendee named Adam Moore, who found his seat in the last of many perfectly aligned rows of folding chairs. He began reading the brochure handed to him as he arrived and “homosexuality” being on the list of discussion topics intrigued him because he is an openly homosexual member of the Episcopal Church. After all the discussions had concluded and the ministers and clergy answered every question, Moore approached Father McAllister and asked him to explain some of the Catholic Church’s teachings to him. Father McAllister happily agreed and they both returned to the lecture hall to have their conversation. Father McAllister sat next to Moore, who reclaimed his conference seat. Moore explained that although there were many topics he did not fully understand in Catholic Church teaching, there was only one he wanted to discuss with him. He sought to understand what the Catholic Church taught on the topic of homosexuality and what the Church’s opposition was to homosexual relationship...
Robinson B.A “The Episcopal Church and Homosexuality” Religious Tolerance. Ontario Consultants on Religious Tolerance, 28 Oct. 2003. Web. 29 Oct 2013 www.religioustolerance.org
They are not typically sexualized, and are often thought of as “’not quite real men’ because they fail the (Western) test of masculinity” (Louie 9). Unlike the typical Western macho man, Chinese men often do not have facial hair, have very soft and delicate looking skin, slim bodies, and tend to appear very young. These qualities can relate to more of the female characteristics exhibited in many other cultures. Perhaps a reason why Chinese men tend to be softer looking is “a result and an indication of sophisticated cultural tastes in art and literature” (Law 41). This can be tied back to the traditional wen-wu masculinity of how being scholarly and well educated was highly valued. Being sexualized has never been a very prominent factor within the Chinese masculinity. The highly respected quality of having excellent self-control reiterates to men that they should control their sexual desires and urges. It once again is the very opposite of the Western idea that men cannot control themselves, and that women have to always be on the defense as a result. To exhibit that one could have the most self-control, there was the concept that during sex it was often considered a “battle with the ultimate goal being the ability to withhold an orgasm while making the other partner orgasm” (Law 7). Chinese masculinity and integrity focused more on the ability to control sexual desires rather than the person one was having sex with. This can account how up until recent times, it did not matter all that much whether or not a person was in a homosexual relationship. Nowadays, however, homosexuality is not widely accepted in China. It can be determined from all this, that masculinity lies in the capability to control oneself rather than being blatantly sexually
Halperin, David. "Is There a History of Sexuality?." The Lesbian and Gay Studies Reader. Ed. Henry
In the debate over homosexuality, Christian ethicists have many authorities to draw from. From the mixture of biblical sources, traditional authorities, empirical and descriptive accounts, and cultural norms, Cahill chooses general biblical themes and modern culture as the primary authorities for her ethic. This departure from traditional Roman Catholic teaching implies some flaw in the connection between the Holy Spirit, the church, and common believers. Cahill’s decision is her method of fixing this disconnect and reuniting Christ’s message with all believers.
In the article “An Anthropological Look at Human Sexuality” the authors, Patrick Gray and Linda Wolfe speak about how societies look at human sexuality. The core concept of anthology is the idea of culture, the systems of attitudes, beliefs, and behaviors people acquire as a member of society. The authors give an in depth analysis on how human sexuality is looked at in all different situations.
Homosexuality has become a hot topic of acceptability within the past few decades. The United States has its own fair share of legislation and debate among different cultural groups with the society. However, some societies across the world have instances of ritualized homosexuality as passage to adulthood. Gilbert Herdt is a noted cultural and clinical anthropologist who has conducted extensive research on human sexuality. He is a founder of the Department of Sexuality studies in San Francisco State University and maintains a position as a professor (Gilbert Herdt 2010). He has become an international figure in regards to child and adolescent sexuality, the gender relations involved in cultural views and development of sexuality, and orientation. His work The Sambia: Ritual and Gender in New Guinea, has gained recognition and highlighted the dichotomy of gender in relation to sexuality and power. He won the Ruth Benedict Prize in 1988 for his research (Gilbert Herdt 2010). The Sambia are a “rugged mountain people” that call the rainforest of Papua New Guinea home (Herdt 2006: 1). Herdt began his research in 1974 to discover a group of people who broke the preexisting stereotypes of overly aggressive behavior (Herdt 2006: xvii). His ethnographic research included field observations through participant observation and interactions with informants (Herdt 2006: xxi). His close relations to his informants allowed him insight into traditions and the associate change. He looked to the evident gender differences in the Sambian society that preoccupied the people to the ritual initiation th...
The LGBTQIA community has faced strong opposition from groups falling outside this minority for years, primarily conservative and religious groups. This phenomenon is not particular to the United States, but spans hundreds of countries across the world. Religious leaders in varying religions not only oppose the act of marriage, but often times oppose the actual act of homosexual behavior. Often religious oppositionist will cite religious text, like the Bible as a means of opposing the LGBTQIA lifestyle. One of the most blatant oppositions to homosexual b...
Chinese people might find naming their religion challenging as it is a mixture of “traditional religion, Buddhism, Confucianism, and Daoism” (Corduan, 2012, p.388). The Chinese Popular Religion continues to evolve and change as the world around it changes and outside influences enter the Chinese culture (Corduan, 2012). Investigation of the Chinese Popular Religion includes its key features, practices, and influences, along with tis role in contemporary China, and how Christians can enhance their interactions.
Milstein, Susan A. Taking Sides Clashing Views in Human Sexuality. Ed. William J. Taverner and Ryan W. McKee. New York: McGraw-Hill, 2009. Print.
Jonathan Katz talks about the initial creation of the term “heterosexuality” and how it was used to classify certain groups of people’s way of practicing sex. Along with the negative ideology the term reflected upon society. The author talks about the early definition of the term “heterosexuality”. Katz closely examines the different cultures and what sex meant to them prior to the term and over all labeling of “heterosexual” and what become of them after the fact. Katz illustrates the many faces of the term “heterosexual” starting with the early definition of the word, which was at the
"Homosexual [persons], like everyone else, should not suffer from prejudice against their basic human rights. They have a right to respect, friendship, and justice. They should have an active role in the Christian community.(To Live)
The. Available FTP: http://www.suite101.com/article.cfm/buddhism/93076. Silva, A. L. De. " Homosexuality and Theravada Buddhism" March 10, 2005. Online.
“All men are created equal, No matter how hard you try, you can never erase those words,” Harvey Milk. A homosexual, as defined by the dictionary, is someone of, relating to, or characterized by a tendency to direct sexual desire toward another of the same sex. Homosexuality is ethical, and I will provide rational arguments for, and irrational arguments against the topic. A few objections are as follows: It is forbidden in the Bible and frowned upon by God; It is unnatural; Men and women are needed to reproduce; There are no known examples in nature; and the most common argument that concerns homosexuality is whether it is a choice or human biology.
In conclusion, Eastern and Western cultures clearly vary in the level of tolerance and acceptance they each have towards what is considered outside of the social norm for sex and gender. This is evident with the amount of acceptance of homosexuals and transsexuals in our everyday society as well as in some religious places of worship. There is also a great deal of tolerance for the idea of a third sex within the Indian and Hindu culture. Eastern cultures are definitely more accepting and open then Western cultures. Many studies have been done to prove this information and this paper draws on some of them.