Sullivan's Same Sex Marriage

Related to the argument round the intrinsic all toldy superior conventional family structure is an argument that all men should engage solely in heterosexual relationships because "it forces them into everyday contact and partnership with women," who atomic number 18 the civilizing forces of human experience by way of their domesticating natures (p. 448). By that logic, however, Sullivan (who sees the logic as nonsense) points out a same-sex marriage of women must be seen as the epitome of civilization, and hence lesbianism perforce be have intercourses a positive loving good for purposes of "children's discipline and societal stability" (p. 449). In mounting that argument, Sullivan is merely truism that that it is easy to expose the fatuousness of supporting the benefits of heterosexual uniting with supposed evidence that men's connection with women promotes civil society. Although Sullivan does non make the point, a socially conservative trust that women atomic number 18 the anchor of civilization does not capture the fact that social conservatives perceive the appropriate social roles for women in narrow terms, not in terms of women's intrinsic social value no matter of the social roles they might ad favor.

The idea that all homosexuals are necessarily promiscuous or otherwise decadent can alike not be sustained, in Sullivan's view, because social conservatives "steadfastly freeze off" to engage homosexuals in the community of (heterosexual, family) virtue (p. 448). The conservative assertion of homosexual

decadence precludes the whimsey that any given homosexual could exhibit a animation of virtue, yet there is no public-policy effort to encourage heterosexuality, and to demonize as "other" the condition of homosexuality.

In reply to the idea that the people most at risk in a society that tolerates homosexuality are the "waverers" whose sexual identity element is somehow up for grabs, Sullivan argues that it is not unreasonable for society to come to "some degree of calibrated respect" (p. 449) for those who may opt for a manifest homosexual lifestyle as contend to those who suppress their sexual lives and potential droply live lives of emotional funny house in order to retain a kind of instigative membership in their nuclear family. In that regard, Sullivan suggests that events have already overtaken that kind of ethos, as so many families find themselves deal with the manifest fact of homosexuals in their very midst. To put it other way, the homophobia of social conservatism The conclusion is that "stable gay relationships" (p. 450) that are in some measure socially and familially tolerated and that on that grudge may reflect the values of civil society and social stability are on the whole to be preferable to unstable, decadent, or deeply closeted ones and that the latter have more potential to threaten the fabric of family and social life than the former.

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