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The policy of “Don’t Ask, Don’t Tell” enacted in 1993 created a public argument about the morality of homosexual service in the United States Armed Forces. When viewed through different ethical frameworks both the reasons for and against the policy change.
Ethical Relativism:
The first moral framework used to analyze the policy of “Don’t Ask, Don’t Tell” is ethical relativism. Subjective ethical relativism states that there are no moral truths which exist universally and necessarily. Truths are only true to those who hold them at the individual level. Therefore be necessary to view this policy through the eyes of different individuals and understand how they view the policy. One person may oppose homosexuals in the armed forces due to religious reasons, while another may support the repeal of the policy for secular humanist reasons. Ultimately subjective ethical relativism would be unable to make any prescriptive moral statement regarding the issue because no person is ultimately correct in their moral claim.
“Don’t Ask, Don’t Tell” analyzed through conventional ethical relativism, one would have to look at the majority of the culture which held the view or the policy, since moral truths are only true for those cultures which hold them. Since a majority of people in the culture used to oppose homosexuals openly serving in the military, the morally correct answer used to be that it was morally justified to prohibit gay and lesbians from serving in the military. However, since times have changed and a majority of the culture believes homosexuals should be allowed to openly serve, it is morally wrong to prohibit them from serving. Again ethical relativists run into a problem making prescriptive statements on morality because m...
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...As long as people are not harming others in the private lives, the government has no right to legislate in the bedroom.
Also, the Republican utilitarian argument holds no weight. The exact same arguments were made against segregation that is now being used against homosexuality. Racists and sexists forewarned of chaos, both when African-Americans and women were allowed into new positions in the military. Their fortune telling was wrong then, but they make the same claims that this time it is different. As a military veteran, I know some people would be uncomfortable with homosexual comrades at first, but this is simply because of their own ignorance created by never meeting someone who was homosexual. Once the barrier is broken, people will find there are no more differences with gay services members then with African-Americans or any other hyphenated-Americans.
...protest movements throughout America and the world.” Among the gay community Stonewall has become the word for freedom, for fighting, for equality. It became a turning point in Gay history, so much so that most books on the subject refer to “pre-Stonewall” and “post-Stonewall” as the lines of demarcation. Of course the journey is still long and fight has not been won. At the turn of the century there were still 20 states that made homosexual sex illegal , any only a few states would recognize the love and companionship of gays through marriage or civil unions. The military policy of Don’t Ask, Don’t Tell is still active and prejudices continue to exist. But, as exemplified by any other civil rights movement, it is through the constant grind of activists and lay-people constantly protesting and educating, that change occurs, even if only one person at a time.
Cultural relativism was introduced in the U.S. by Frank Boas in 1887 (ibid). This theory postulates that cultures must be understood in terms of the values and ideas of that specific culture; the underlying objective here was to delegitimize notions of ethnocentrism (the belief that one culture may judge another based on their cultural standards) (Miller, 12-3). Though this theory seems to provide a framework to eliminate a discriminatory belief, it would not allow then, for example, people to attack the events that took place in Germany circa 1930s-40s (Miller, 23). Critical cultural relativism avoids this ‘homogenizing trap’
In the essay “Why gays shouldn’t serve” by David Horowitz he states that “Don’t ask, Don’t Tell policy is a way of containing the destructive force of sex on a combat capability called Unit Cohesion. (354)” This controversial topic has surfaced more and more recently because Barack Obama wanted to let all people serve in the military, regardless of their sexual orientation. “More than 1,000 retired flag and general officers have joined us in signing an open letter to President Obama and Congress, repeal of this law would prompt many dedicated people to leave the military (James J. Lindsay).” There are multiple points you could focus on when trying to explain your point on why gays or lesbians should not serve in the military. The first point we will be focusing on is: how would military life change if straight men or women knew that there were gays or lesbians sleeping next to them? The second point is: would straight men and women communicate with the gays or lesbians the same way as they would toward other straight men or women? The third and final point is: how would other countries view our military if they knew we had gays or lesbians in the military?
McGowan, Jeffrey. Major Conflict: One Gay Man’s Life in the Don’t-ask-don’t-tell Military. New York: Broadway, 2005. Print.
In 1950, President Harry S. Truman implemented discharge policies for homosexual service members in the Uniform Code of Military Justice. This would allow military leaders to discharge any service member who was thought to be homosexual. In 1992, during President Bill Clinton’s campaign, he promises to lift that ban. Not being able to do just that, President Clinton issued a directive referred to as ‘Don’t Ask Don’t Tell’. This stated that no service member should be asked about their sexual orientation. Mackubin Thomas Owens wrote the article “Gay Men and Women in the Military Disrupt Unit Cohesion” in 2009 right after President Clinton was again calling for the end of forcing homosexuals to live in secret. In his article he states that homosexuals living openly in the military will take away from military effectiveness and put the other service member’s lives in danger. Throughout most of the article he uses other resources, polls and opinions on the matter verses clearly stating his own. Most of the resources he uses are military connected or
Today’s military is a unique force in my opinion. What makes the US Military so unique is that we have an all volunteer force. With that volunteer force there are rules and regulations that need to be followed because serving our country is a privilege. The 'Don't Ask, Don't Tell' policy is claiming that even though it may be considered an infringement on human rights and freedom of expression, it protects the rights of the rest of the military and opens a loophole for gay men and women to serve in the armed forces. Other countries have successfully integrated gay men and women into their militaries and compared the treatment of other "minority" groups in the military. Is the “Don’t Ask, Don’t Tell” policy really effective or even necessary for our militaries?
Prior to the “Don’t Ask, Don’t Tell” policy the United States and its citizens were not very tolerant to openly gay, lesbian and bisexual individuals. Prior to World War II gays were not specifically targeted for exclusion from the military, although sodomy was considered a criminal offense as early as the Revolutionary War. However by the beginning of World War II, the military had shifted focus from excluding acts that were considered homosexual to focusing on members that were considered homosexual. In 1942, the military issued its first regulation that contained a paragraph defining the difference between a homosexual and a normal person. In fact, this regulation also described procedures for rejecting gay draftees. (Martinez, Hebl, & Law, 2012). The military based these procedures on medical rationale and psychiatric screening to...
In the following essay, I will cover the history of how homosexuals has been discriminates and treated different just because of their sexual orientation, the types of prejudices against them and initiatives individuals and government has implemented in the political, sociological and educational aspect to help them reach similar standards of life as straight people; and how population is opening their minds to understand this type of behavior, helping society and job market to open their doors to employment opportunities for the gay community.
Wintermute, R. (2002). Sexual Orientation and Human Rights: The United States Constitution, the European Convention and the Canadian Charter. Oxford, UK: Clarendon Paperbacks.
...e government does not interfere in sex and eroticism between two consenting adults. They also do not interfere in marriage of an adult male and female. Although the United States government refuses to recognize same sex marriages, they do not charge a couple that have a marriage with a partner of the same sex. The United States also promotes families supporting each other and does not get involved in family matters. The United States government would only get involved in these matters if there were crimes committed, such as sex with minors, domestic violence against your husband or wife, marrying more then one partner, or cases of fraud.
One of the most controlled aspects of sexuality is the regulation of who can have sex with who. Most of these regulations are laws protecting people that cannot give consent, like minors and some people with disabilities, from being exploited by others. The age of consent is a highly debatable subject. In Elizabeth Cavalier and Elisabeth O. Burgess article Too Young to Consent? the authors point out that ‘the fifteen year gap between a 55- year old man and his 40- year old wife is less significant than the three year age difference between a 18- and 15- year old’ (Cavalier and Burgess 401). The minimal age in the United State is 16, but other states have the age at 18. The origins of these Unfortunately, like most aspects pertaining to sexuality,
If a faculty advisor censors an article written by a gay student, they are following their traditional viewpoints against the homosexual lifestyle. Several researchers have addressed the issue of sexual preferences and consequential discriminative beliefs. According to research by Herek (1987), religion is one of the most important social agents in defining viewpoints against homosexuality, and their intolerance reflects on both the academic community and the entire society. As a moral realist, I cannot form prejudices because the main rule of moral realism states that the objective truth is not related to subjective beliefs. The perlocutionary analysis will be used in evaluating and responding to the issue because my goal is to persuade the faculty advisor that censoring articles based the author's sexual preferences is morally incorrect. In the letter, I will aim to persuade the faculty advisor that the ethical decision-making model behind removing the article is at fault, and I will explain both personal and community worldviews that endorse diversity while avoiding generalized statements to preserve the relationship with my significant other.
The homosexual community faced, and still faces many hardships. Homosexuals are constantly being judged based on their feelings and beliefs. Many homosexuals and supporters believe this is not fair, especially the ones in Ame...
In explaining Cultural Relativism, it is useful to compare and contrast it with Ethical Relativism. Cultural Relativism is a theory about morality focused on the concept that matters of custom and ethics are not universal in nature but rather are culture specific. Each culture evolves its own unique moral code, separate and apart from any other. Ethical Relativism is also a theory of morality with a view of ethics similarly engaged in understanding how morality comes to be culturally defined. However, the formulation is quite different in that from a wide range of human habits, individual opinions drive the culture toward distinguishing normal “good” habits from abnormal “bad” habits. The takeaway is that both theories share the guiding principle that morality is bounded by culture or society.
In conclusion I argue that banning same-sex marriage is discriminatory. It is discriminatory because it denies homosexuals the many benefits received by heterosexual couples. The right to marriage in the United States has little to do with the religious and spiritual meaning of marriage. It has a lot to do with social justice, extending a civil right to a minority group. This is why I argue for same-sex marriage. The freedom to marry regardless of gender preference should be allowed.