By Elizabeth Brake
This number of essays by way of 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 will be abolished or notably reformed to incorporate teams and non-romantic friendships. In reaction, Simon may well argues that marriage legislations may be justified with no an intolerant entice a terrific dating style, and Ralph Wedgwood argues that the liberal values which justify same-sex marriage don't justify additional extension. different authors argue for brand spanking new felony types for intimate relationships. Marriage abolitionist Clare Chambers argues that piecemeal directives instead of courting contracts should still change marriage, and Samantha Brennan and invoice Cameron argue for isolating marriage and parenting, with parenting instead of marriage turning into, legally and socially, the basis of the relations. Elizabeth Brake argues for a non-hierarchical friendship version for marriage. Peter de Marneffe argues that polygamy can be decriminalized, yet that the liberal kingdom 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 alternative, whereas Anca Gheaus argues that marital commitments are difficult 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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Extra info for After Marriage: Rethinking Marital Relationships
Conclusion The neutrality objection claims that civil marriage violates the principle of liberal neutrality because it implies state endorsement of the matrimonial ideal. The first version of the objection claims that the justification of the institution presupposes the ideal. The second version of the objection claims that the institution implies state propagation of the ideal. I have argued that liberal neutrality does not preclude, in principle, public institutions grounded in philosophically controversial practices.
In this scenario, the state does not adopt any view about the intrinsic merits of the two codes—instead, it merely tinkers with the recreational activities of the public on instrumental grounds. Suppose also that citizens disagree about whether the true religion requires a pilgrimage to a holy site. Although the state may not adopt a position on this question, it can recognize that the annual pilgrimage has a reliable economic impact that ordinary tourism does not have. But the secular state may not encourage its citizens to become pilgrims rather than tourists.
Perhaps a clearer and more effective message of stability would be sent if marriage remained a purely cultural or religious affair. Nevertheless, in making it both easy and attractive to marry, the state very likely makes marriage more common than it would otherwise be. Civil marriage also very plausibly inherits the good faith norm of the cultural practice. Even if Agnes and Bernard’s wedding is conducted by a magistrate rather than a religious cleric, they still flout a social norm by intending to divorce after a few years.
After Marriage: Rethinking Marital Relationships by Elizabeth Brake