By Mary Ann Gardell (auth.), Earl E. Shelp (eds.)
It could be pointless to a couple to post a textual content on sexuality in 1986 because the well known press speaks of the sexual revolution as though it have been over and used to be in all probability a mistake. a few humans represent society as too sexually obsessed, and there's an undercurrent of wish for a go back to a supposedly less complicated and happier time whilst intercourse used to be now not brazenly dis stubborn, displayed, taught or maybe, presumedly, meditated. certainly, we're experiencing anything of a backlash opposed to open sexuality and sexual liberation. for instance, throughout the '60s and '70s tolerance of gay people and homosexuality elevated. Of past due there was a conservative backlash opposed to gay-rights legislation. sexual activity sooner than marriage, which were thought of fit and stable, has been, of overdue, characterised as promiscuous. actually, numer ous articles have seemed concerning the turning out to be acclaim for sexual abstinence. there's a renewed energy within the struggle opposed to intercourse schooling within the faculties, and an 'anti-pornography' conflict being waged by way of these at the correct and people at the left who set up less than the guise of such useful pursuits as deterring baby abuse and rape, yet who're essentially uncomfortable with varied expressions of sexuality. One could wish that such tendencies, and the lack of information approximately intercourse and sexuality that they mirror, wouldn't contact doctors. That Dr.
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Extra resources for Sexuality and Medicine: Volume II: Ethical Viewpoints in Transition
Unlike St. Augustine, St. Thomas offers a more positive view of the relation between sexual intercourse and the marital bond. 2, , p. 256) when concupiscence and intercourse are excused, or compensated for, by the good of procreation. Moreover, St. Thomas may be seen to have developed a theory of love within which sexual. union may be an aid to interpersonal love (Summa Theologiae II-II, 26, 11, , p. 256). Whether St. Thomas actually breaks with St. Augustine's theory of procreative sex and fully justifies marital intercourse as an expression of the good of fidelity is an issue that receives attention long past the thirteenth century (, pp.
If my analysis is right, then the apparent paradox in the claim that bringing a genetically defective individual into the world wrongs that individual is only apparent. If we take future generations into account in reproductive decisions, then one of our goals will have to be to prevent such wrongs. I will argue next that we cannot avoid such wrongs by failing to reproduce altogether. THE CLAIM OF SOCIETY: OUR OBLIGATIONS ABOUT AND INTEREST IN FUTURE GENERATIONS We normally think that reproduction is an important social function.
Apart from natural law arguments against any artificial interference in the process of reproduction, most would assume that such a decision is not immoral. Indeed, even those who adhere to the natural law arguments would find the decision unobjectionable as long as the method used for avoiding reproduction is celibacy rather than surgical sterilization. However, if we were morally required to take into consideration the interest in being produced of prospective persons, then the person who remains childless would have denied existence to and thereby at least prima facie wronged - a virtually infinite number of counterfactual persons.