Sex, Eros & Relationships

ISBN-13: 9781503291799 / Angielski / Miękka / 2014 / 108 str.

Patni Raju

Opis

The difference between ethics and morals can seem somewhat arbitrary to many, but there is a basic, albeit subtle, difference. Morals define personal character, while ethics stress a social system in which those morals are applied. In other words, ethics point to standards or codes of behavior expected by the group to which the individual belongs. This could be national ethics, social ethics, company ethics, professional ethics, family ethics, and sexual ethics and so on. So while a person's moral code is usually unchanging very easily, the ethics he or she practices can be dependent on certain factors.Women, by contrast, have traditionally had a nurturing role by raising children and overseeing domestic life. These tasks require less rule following, and more spontaneous and creative action. Using the woman's experience as a model for moral theory, then, the basis of morality would be spontaneously caring for others as would be appropriate in each unique circumstance. Moreover, a person who gives in to another's sexual desire makes a tool of himself or herself. "For the natural use that one sex makes of the other's sexual organs is enjoyment, for which one gives oneself up to the other. In this act a human being makes himself into a thing, which conflicts with the right of humanity in his own person." Those engaged in sexual activity make themselves willingly into objects for each other merely for the sake of sexual pleasure. Hence both persons are reduced to the animal level. "If a man wishes to satisfy his desire and a woman hers, they stimulate each other's desire; their inclinations meet, but their object is not human nature but sex, and each of them dishonors the human nature of the other. They make of humanity an instrument for the satisfaction of their lusts and inclinations, and dishonor it by placing it on a level with animal nature." Sexual intercourse with lower animals (bestiality), sexual activity with members of one's own sex (homosexuality), and masturbation, are unnatural sexual acts and are immoral exactly for that reason. If they are committed intentionally, according to one's will, they deliberately disrupt the natural order of the world as created by God and which God commanded to be respected. In none of these activities is there any possibility of procreation, and the sexual and other organs are used, or misused, for purposes other than that for which they were designed. At least in those cases in which orgasm occurs by means of this act, the sperm is not being placed where it should be placed and procreation is therefore not possible. If the penis entering the vagina is the paradigmatic natural act, then any other combination of anatomical connections will be unnatural and hence immoral; for example, the penis, mouth, or fingers entering the anus. Note that Aquinas's criterion of the natural that the sexual act must be procreative in form, and hence must involve a penis inserted into a vagina, makes no mention of human psychology. Aquinas's line of thought yields an anatomical criterion of natural and perverted sex that refers only to bodily organs and what they might accomplish physiologically and to where they are, or are not, put in relation to each other. Every human problem requires great consideration, and to understand the problem there must be no response, no rejection, and no acceptance. That which you condemn, you do not understand. So, we must go into the problem of sex very closely, fully and carefully, step by step; which is what I propose to do. I am not going to lay down what should or should not be done, which is silly, which is immature thinking. You cannot lay down a pattern for life, you cannot put life into the framework of ideas; and because society inevitably puts life into the framework of moral order, society is always breeding disorder. So, to understand this problem, we must neither condemn nor justify, but we will have to think it out anew.