By Elizabeth Brake
This number of essays via liberal and feminist philosophers addresses the query of no matter if marriage reform should cease with same-sex marriage. a few philosophers have lately argued that marriage is intolerant and may be abolished or noticeably reformed to incorporate teams and non-romantic friendships. In reaction, Simon may perhaps argues that marriage legislations should be justified with no an intolerant attract a terrific dating variety, and Ralph Wedgwood argues that the liberal values which justify same-sex marriage don't justify extra extension. different authors argue for brand new felony kinds for intimate relationships. Marriage abolitionist Clare Chambers argues that piecemeal directives instead of dating contracts may still change marriage, and Samantha Brennan and invoice Cameron argue for setting apart marriage and parenting, with parenting instead of marriage changing into, legally and socially, the basis of the relatives. Elizabeth Brake argues for a non-hierarchical friendship version for marriage. Peter de Marneffe argues that polygamy will be decriminalized, yet that the liberal country don't need to realize it, whereas Laurie Shrage argues that polygamy can be legally based to guard privateness and equality. Dan Nolan argues for transitority marriage as a felony choice, whereas Anca Gheaus argues that marital commitments are challenging tools for securing the nice of romantic and sexual love. Taken jointly, those essays problem modern understandings of marriage and the state's position in it.
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Additional info for After Marriage: Rethinking Marital Relationships
Much the same point holds if Bernard decides to join a polyamorous commune. The tension between a spouse’s social role and the two alternative relationship types is a contingent sociological matter. Many married couples deliberately subvert existing marital norms, from the gendered division of labor to sexual and romantic exclusivity. Membership in a polyamorous commune might one day be seen as entirely compatible with marriage, in much the same way that friendship is now. Nevertheless, as the neutrality objection itself assumes, these relationship types happen now to be alternatives to marriage.
The principle of autonomy implies that the state should not pressurize people to get married—the choice of whether or not to marry should be left up to the individuals concerned. This is why my justification of marriage is not based on a detailed assessment of the various benefits and burdens that marriage confers on married couples—it is up to the individuals concerned to assess these benefits and burdens for themselves. In general, marriage undoubtedly plays a rich and complex role in our society; but the state, in justifying its involvement in the institution of marriage, does not need to take account of all these complex details.
2) Alternative caring relationships to marriage lack presumptive permanence. (3) The presumptive permanence of marriage amplifies the beneficial consequences it has as a type of caring relationship. (4) The public institution of civil marriage further enhances the relatively beneficial consequences of marriage. (5) Marriage is not a presumptively doctrinal cultural practice. Since my thesis is strictly conditional, I have not argued that these empirical claims are all true. The third and fourth propositions, in particular, are 26 | After Marriage not at all obvious.
After Marriage: Rethinking Marital Relationships by Elizabeth Brake