Monthly Archives: June 2022

Male female bonding and the selection problem.

My moral defense of sexual privacy me to a break-through in how to justify and defend principles of traditional sexual morality. I finally employed the improved way of thinking about sexual morality which I have been developing in these blog posts in the eight years since I published my book, Confronting Sexual Nihilism. *

In Confronting Sexual Nihilism, I faced a theoretical problem challenging all of us who, in the last analysis, morally condemn a wide range of sexual acts as frustrating the natural function of the acts in question. In general, though, frustrating natural functions is morally accepted and, indeed, morally required. So, why, select from the innumerable morally neutral natural functions of natural functions the procreative and bonding function of human coitus as morally significant? Note in passing, that the problem is not about selecting procreation and bonding as THE function or main function. The main functions of most natural systems are also morally neutral.

In my book, I tried to solve the selection problem in a theoretically unsatisfactory way. I made an empirical case with anecdotal evidence that if we regarded our sexuality as too trivial for moral control or too animalistic for moral control, we alienated our sexuality from ourselves as moral beings. Then, assuming that sexual alienation was a bad condition, I justified taking a stance that the function of human coitus was a moral purpose. I did not answer why sexual alienation was a bad condition needing moral correction.

The selection of procreation and male female bonding purposes of coitus as morally significant requires argument that these purposes are basic human goods. It is not enough merely to observe that they are natural purposes. I believe that after careful reflection on natural facts about human sexuality a persuasive case can be made that these purposes are basic human goods. However, because the arguments require reflection on natural facts, I concede that intelligent people may not be persuaded.

This lack of persuasive power arises because the notion of basic human good is tenditious. Basic human goods are obligatory goods. This means that we ought to pursue them and ought never act to inhibit them. It is the obligatory goodness which some might not accept. Obligatory goodness entails the notion of intrinsically immoral act. Intrinsically immoral acts are those intentionally inhibiting basic goodness.

The selection problem for naturalistic sexual morality is solvable. But not without hard work. There is theoretical work in moral theory to establish a theory with a notion of obligatory goods. There is empirical work of making a case that procreation and life long male female bonding are obligatory goods.

* A free copy of my book can be ordered at kielkopf.1@osu.edu

Limits and Importance of the Law of Love

In Matthew 22:37-40, of the New International Version, we read the following.

Jesus replied: “‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment. And the second is like it: ‘Love your neighbor as yourself.’ All the Law and the Prophets hang on these two commandments.”

How does the moral law “hang on” these two commandments? For instance, can we use these two commandments to decide that premarital sex is immoral? No, but they do tell us that there is an objectively correct answer to the question and God has determined the objectively correct answer.

To love is to will the good of the other. We cannot choose that things good for God happen to God for nothing bad could happen to God So, to will good for God is to will, or always try to will, the good God wills. The good God wills for people is lives in accordance with the moral laws since lives in accordance with moral laws are good lives for humans. For God always wills what is good.

Next, to love our neighbors as ourselves is to will for them the same good life we will for ourselves when we correctly will what is good for ourselves. Hence, to love our neighbors as ourselves is to will, or try always to will, that all of us live in accordance with the moral laws God has laid out for human beings.

The limits of the two laws of love are that they do not tell us any definite moral rules. And, of immense significance, they do not tell us that any feelings of love are a guide to morally correct behavior. The importance of the laws of love are that they tell us that there are objectively true moral answers and getting and following these right answers lead to good human lives.