Gender Equality and the “Hook-up Culture”

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Source, Elizabeth Schiltz, Mirror of Justice.

Two feminist legal theorists for whom I have great respect have recently written pieces on achieving equality between the genders that emphasize the need to take on the ‘hook up-culture.’ This kind of convergence is all the more remarkable because these two women come from very different perspectives.

Erika Bachiochi bravely jumped into the fray as what looks to me like the only pro-life voice of 10 people contributing to a “Roe at 40″ series of blog essays by Notre Dame’s Center for the Study of Social Movements.  Among the arguments she makes in her essay 10 Years Later: Let’s Get Honest about Abortion, Roe, and Women’s Equality is the following:

By equating equality with abortion access, we have capitulated to the misogynist view that equality requires women to become more like men, i.e., not pregnant. This is not to say in a biologically determinist fashion that because women’s bodies have the capacity to gestate fetal life, women are assumed by nature to be designed only, or even primarily, to be wives and mothers.  It is to say that a culture that relies on abortion to achieve equality between the sexes takes male—wombless—physiology as the norm, and in so doing perpetuates the cultural devaluation of motherhood, and of parenting generally, and the social conditions that are often inhospitable to childrearing. Abortion leaves every societal and familial injustice just as it is, and expects nothing more or different of men.

In her response to another contributor’s criticism of her essay, Erika lauds :

the effort to call men and women to a renewed sense of integrity and dignity with regard to their sexual lives. I, for one, think women ought to be at the forefront of such a movement, since we are the ones who deal disproportionately with the consequences of all-too-casual sexual encounters and failed contraception. It’s astonishing to me with so much heartbreak and so much unintended pregnancy—still, 50 years after the Pill—that mainstream feminists wouldn’t take a hard look at the way in which the sexual ethic on college campuses and post-college social scenes tends toward male prerogatives for low commitment sex.

 Katharine Baker is one of the ‘mainstream feminists’ who has recently taken careful look at this issue, and arrived at much the same conclusion as Erika (though she does not share Erika’s pro-life commitment.)  She recently posted an essay entitled Sex and Equality, soon too be published in Boston University L. Rev as part of a symposium on Hanna Rosin’s book, The End of Men.  Baker’s essay is sharp and punchy, and I think very effectively

challenges Rosin’s suggestion that contemporary sexual norms on college campuses serve women’s interests well. Unpacking the same data that Rosin uses to defend hook-up culture on women’s behalf, the essay argues that hook-up norms facilitate rape and may help explain the high rate of sexual assault on college campuses. Hook-up norms also perpetuate the sexual double standard, disproportionately hurt lower income women who cannot compete in hook-up status games, and valorize boorish, selfish male sexual behavior. In doing so, hook-up norms likely hurt young women’s ability to secure what they say they eventually want, which is sexual relationships rooted in equality.

 

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Making a Difference?

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We talk a lot about making a difference in people’s lives but do we actually do that? Do we preach to transform or do we preach to survive? Do we stay clear of controversial topics , so we do not upset the apple cart, or do we take them straight on? Are we working to break the cycle, or are we just contributing to it?

Fr. Peter Michael Preble

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Martyrdom’s threat to the state

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Source: Mirror of Justice.

From Paul Kahn‘s “Putting Liberalism in Its Place” (link):

The Western state actually exists under the very real threat of Christian martyrdom:  a threat to expose the state and its claim to power as nothing at all.  In the end, sacrifice is always stronger than murder.  The martyr wields a power to defeat his murderer, which cannot be answered on the field of battle.

 

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Don’t Fewer Births Require More Deaths?

…if the social engineers are thinking about fewer births, they must also be thinking about more deaths. What better way to avoid costs than for the aging people to depart? How can they not be thinking about that too? At least they’re sensitive enough not to spit it in our faces the way they celebrate the savings inherent in fewer births. Read the rest here.

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Helping the Poor Not Be: The REAL Culture War

help the poorReturning to yesterday’s post about poverty (here), Goodman points out that it is wrong to think that “the behavioral problems of the underclass are caused by poverty. “ Saying this gets it exactly backwards. It is their “behavior” that “is what is making them poor and keeping them poor; not the other way around. One hundred years ago almost everyone in the whole country was poor by our standards. That didn’t keep our ancestors from building the greatest country on earth.”

He is likewise correct in rejecting the idea, was put forward at a recent Aspen Institute meeting, that “These are all our kids.” Well in fact, as Goodman say, “they aren’t all our kids. They are in the custody of some adults rather than other adults. And the adults who have custody are all too often bad parents.” This doesn’t absolve civil society, much less the Church, from our responsibility toward these children. It does however help us understand that our responsibility is not, save in the most extreme situation, to take charge of children with bad parents. Rather our job is to help people learn how to be good parents by first of all being (or becoming) morally good people. How do we do this? Continue reading

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How new are the “new evangelicals”?

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Evangelicals are deserting the right because they are deserting liberalism. And they are doing this because they are deserting, or at least redefining, evangelicalism as traditionally understood. This is witnessed by the modification or sometimes abandonment of the central defining feature of traditional evangelical doctrine, namely, the penal substitutionary theory of atonement. Historians such as Boyd Hilton have shown how this thoroughly economistic and contractualist account of Christ’s death have often aligned in modernity with an embrace of capitalist market economics. Equally, evangelicals have been influenced by the charismatic movement, which has accentuated a stress on the emotive and the communal. Again their scripturalism is leading them into a “post-protestant” questioning of the Reformation reading of the Bible and an increasing worry that the Reformation may itself be responsible for the secularization process. Finally, the making of common cause with Catholics over abortion and other issues has led to a steep decline in traditional anti-popery. Both the new opening to Rome and the charismatic influence involve a heightened sense that being a Christian involves being a member of the body of Christ or the Church: this is after all writ clear by St. Paul.

John Milbanks, The Immanent Frame.

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Can’t We Build A Just Society?

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Jay W. Richards, Ph.D. asks Can’t We Build A Just Society? Here’s his answer:

While Christians can offer a foretaste of God’s kingdom, we recognize that only God can and will bring it in full. With this in mind, when we ask whether we can build a just society we need to keep the question nailed to solid ground: “Just compared to what?”

It doesn’t do anyone any good to tear down a society that is “unjust” compared to the kingdom of God, if that society is more just than any of the ones that will replace it.

Of course a modern market-based society like the United States looks terrible compared with the kingdom of God. But that’s bad moral reasoning. The question isn’t whether free enterprise measures up to the kingdom of God. The question is whether there is a better alternative in this life.

If we’re going to compare free enterprise with an extreme, we should compare it with a real extreme – like communism in Cambodia, China, or the former Soviet Union. Unlike Nirvana, these experiments are well within our power to bring about.

If we insist on comparing live options with live options, modern free enterprise could hardly be more different, more just, or more desirable than the outcomes produced by these communist experiments.

That doesn’t mean we should rest on our laurels. We should do everything we can to build a more just society. Micah 6:8 exhorts us to “Do justice, love mercy, and walk humbly with [our] God.”

The best way to do that is to stay focused on reality and the truth of scripture rather than romantic ideals.

This post is adapted from Richards’ book Money, Greed, and God.

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