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An analogy will clarify the difference between morally evaluating something as good or bad and nonmorally evaluating it as good or bad.This radio on my desk is a good radio, in the nonmoral sense, because it does for me what I expect from a radio: it consistently provides clear tones.) is often difficult and seemingly picky, but proves rewarding in unanticipated and surprising ways.Normative philosophy of sexuality inquires about the value of sexual activity and sexual pleasure and of the various forms they take.That might, indeed, be precisely the right conclusion to draw, even if it implies the end of 7, sexual celibacy as the ideal spiritual state.) More frequently, however, the pessimistic metaphysicians of sexuality conclude that sexual activity is morally permissible only within marriage (of the lifelong, monogamous, heterosexual sort) and only for the purpose of procreation. There is nothing in the nature of sexuality as such that necessarily . A person who has vulgar eros is one who experiences promiscuous sexual desire, has a lust that can be satisfied by any partner, and selfishly seeks only for himself or herself the pleasures of sexual activity.Regarding the bodily activities that both lead to procreation and produce sexual pleasure, it is their procreative potential that is singularly significant and bestows value on these activities; seeking pleasure is an impediment to morally virtuous sexuality, and is something that should not be undertaken deliberately or for its own sake. Metaphysical sexual optimists suppose that sexuality is a bonding mechanism that naturally and happily joins people together both sexually and nonsexually. By contrast, a person who has heavenly eros experiences a sexual desire that attaches to a particular person; he or she is as much interested in the other person's personality and well-being as he or she is concerned to have physical contact with and sexual satisfaction by means of the other person.Sexual pleasure at most has instrumental value, in inducing us to engage in an act that has procreation as its primary purpose. , not to the subjection of the spirit to the flesh in a sordid servitude" (, bk. Sexual activity involves pleasing the self and the other at the same time, and these exchanges of pleasure generate both gratitude and affection, which in turn are bound to deepen human relationships and make them more emotionally substantial. By awakening us to the living presence of someone else, sexuality can enable us to treat this other being as just the person he or she happens to be. A similar distinction between sexuality per se and eros is described by C. Lewis in his (chapter 5), and it is perhaps what Allan Bloom has in mind when he writes, "Animals have sex and human beings have eros, and no accurate science [or philosophy] is possible without making this distinction" (, p. The divide between metaphysical optimists and metaphysical pessimists might, then, be put this way: metaphysical pessimists think that sexuality, unless it is rigorously constrained by social norms that have become internalized, will tend to be governed by vulgar eros, while metaphysical optimists think that sexuality, by itself, does not lead to or become vulgar, that by its nature it can easily be and often is heavenly.
Whether there actually is a tidy distinction between Our moral evaluations of sexual activity are bound to be affected by what we view the nature of the sexual impulse, or of sexual desire, to be in human beings.
They view human sexuality as just another and mostly innocuous dimension of our existence as embodied or animal-like creatures; they judge that sexuality, which in some measure has been given to us by evolution, cannot but be conducive to our well-being without detracting from our intellectual propensities; and they praise rather than fear the power of an impulse that can lift us to various high forms of happiness. Taken by itself it is a degradation of human nature" (, p. Certain types of manipulation and deception seem required prior to engaging in sex with another person, or are so common as to appear part of the nature of the sexual experience.