Mostrar mensagens com a etiqueta homossexualidade. Mostrar todas as mensagens
Mostrar mensagens com a etiqueta homossexualidade. Mostrar todas as mensagens

terça-feira, 4 de abril de 2017

Homossexualidade- um risco para a saúde pública !

Francisco George esteve hoje reunido em Lisboa com a sua homóloga espanhola para analisar o surto de hepatite A, que também afeta Espanha.
No final do encontro, Francisco George adiantou, em conferência de imprensa, que do início do ano até agora foram diagnosticados 138 casos da doença, com uma grande concentração no final de março. A esmagadora maioria dos casos deste surto é de homens que tiveram sexo anal ou oroanal desprotegido com outros homens.
Especialistas e peritos nacionais estão hoje reunidos para elaborar uma nova orientação que visa o controlo do surto de hepatite A, devendo definir novas indicações para a vacinação.
Segundo Diogo Medina, médico do Grupo de Ativistas em Tratamentos (GAT), que Portugal terá 12 mil vacinas que terão de ser criteriosamente administradas.
(.....)
Quanto aos grupos a vacinar, irão ficar de novo definidos na nova norma da DGS, mas incluem contactos íntimos e familiares de pessoas que estejam comprovadamente doentes, homens que fazem sexo com homens com práticas anais e oro-anais e viajantes para países de Ásia, África, América Central e do Sul.
Francisco George mostrou-se preocupado sobretudo com os festivais de verão em Portugal (alertando para as condições sanitárias nem sempre adequadas) e com um evento de manifestação de orgulho LGBT - “World Pride” - que se realiza em junho em Madrid.

Fonte: Daqui

quinta-feira, 3 de dezembro de 2015

Homossexuais espalham doenças com ajuda de aplicações da internet

"Embora o número de casos de VIH positivo esteja a decair no quadro global, estão a aumentar em segmentos específicos da população: jovens homens gays, homens que se relacionam sexualmente com homens, jovens que fazem sexo por dinheiro, jovens consumidores de drogas injetáveis e jovens transgénero"

Mais uma prova que a homossexualidade está associada à promiscuidade que, por sua vez, está associada à proliferação de doenças sexualmente transmissíveis.

Aqui 

quinta-feira, 18 de junho de 2015

Mais uma prova da promiscuidade congénita dos gays

 
 
"Mais de metade dos participantes admitiu ter tido sexo com parceiros ocasionais no último ano e, neste tipo de relações, cerca de um terço não usou preservativo. A agravar, entre os que disseram ter utilizado este tipo de protecção, 85,6% admitiram não o ter feito de forma correcta.
Mesmo no contexto de uma relação estável, 16% afirmaram ter praticado penetração anal não protegida com parceiros que não sabiam se estavam infectados. Além disso, 82% reconheciam ter frequentado, nas últimas quatro semanas, “lugares de engate” onde homens se encontram para ter sexo.
Mas não é só a exposição ao VIH que preocupa os investigadores. Cerca de 30% dos inquiridos admitiram ainda não estar vacinados ou estar apenas parcialmente vacinados contra o vírus da hepatite B, outra infecção sexualmente transmissível.
Para Henrique Barros, estes resultados provam o “reassumir de um à vontade” nas relações sexuais desprotegidas que gerações anteriores evitavam, numa altura "em que viam os amigos a morrer à sua volta". Por isso, advoga, é preciso "repensar os modelos de prevenção""

Fonte: Público

É este o modelo de comportamento, o orgulho gay das paradas e das campanhas políticas e sociais que nos querem impingir a homossexualidade como algo de positivo e saudável ?

segunda-feira, 1 de junho de 2015

A invasão ideológica do lobby gay



A pessoa é um todo, cujo funcionamento é à partida harmonioso entre as suas diferentes dimensões - corpo, afecto, espírito, etc. Como se pode conceber, seja cientificamente ou no senso-comum, que alguém viva num corpo masculino, dotado dum sistema afectivo-sexual obviamente formado e desenvolvido durante milhões de anos pelas espécies no sentido de permitir uma complementaridade que se completa no sistema afectivo-sexual feminino... para depois ser objecto dum deslocamento do destinatário natural desta corporeidade afectiva para outro destinatário, com perdas enormes em termos da riqueza inerente, e sem meios corporais para se realizar nessa orientação?
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Há muitos e fáceis sinais que nos indicam por que não é bom, e que a Igreja desenvolve em reflexões profundíssimas, como por exemplo a Teologia do Corpo, de João Paulo II. O problema é que os desejos humanos se querem sobrepor a esses sinais, abafá-los e negá-los.
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Quanto à perspectiva científica, realmente não existe um corpo de investigação credível para concluír aquilo que o Tiago diz. Para começar, existe uma imposição política e ideológica sobre a comunidade científica, em que nem sequer se permite experimentar científicamente hipóteses diferentes daquela que é veiculada pelo discurso dominante, coisa grave em termos da ciência - a falta de liberdade para a experimentação de hipóteses. Alguém confia num conhecimento científico baseado em hipóteses 99% formuladas segundo uma direcção, e apenas 1% formuladas noutra direcção? Que experimentação científica é esta?
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O DSM (manual de diagnóstico clínico americano) legitimou a homossexualidade como não patológica 10 anos antes da CID (a sua congénere europeia). Por que razão este intervalo de 10 anos haveria de ser tão longo, se houvesse evidências científicas sobre isso? Por os europeus serem mais rigorosos que os americanos? Nem pensar. É porque os motivos dessa mudança não foram científicos mas ideológicos, e isto é fácil de desmontar por qualquer pessoa que tenha isenção científica. Isto mostra como a transformação das directrizes científicas foram feitas atropelando a ciência, e não através da ciência.
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Há até um estudo australiano feito com milhares de gémeos idênticos – coisa normalmente respeitadíssima pela comunidade científica, um estudo com uma amostra tão grande, por ser muito fiável - que provam que não se nasce homossexual, e que são os factores pós-natais que explicam a homossexualidade (http://www.orthodoxytoday.org/.../identical-twin-studies.../). Sendo uma questão de factores pós-natais, isto inviabiliza o argumento de que a homossexualidade é uma predeterminação, e que essa predeterminação deve ser motivo da sua generalização como normativa.
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Quanto ao facto de a OMS, ou outras, emitirem definições fixas sobre estes assuntos, lembro que as Nações Unidas têm uma campanha no sentido de transformar o aborto num direito humano e de impô-lo às sociedades do mundo inteiro. Pelo que me parece muito perigoso que nós, em Igreja, não filtremos estas directrizes, mesmo que venham de organismos com autoridade a nível mundial.
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Para além de tudo isto, alguém católico acredita que alguma vez a Igreja irá considerar pertinente a parentalidade homossexual, dois pais ou duas mães, como equivalente à parentalidade heterossexual? Se não, então parece-me que a conclusão lógica é a de que a Igreja não considera nem a parentalidade homossexual, nem a família homossexual, nem a relação homossexual como uma coisa boa para as pessoas e para a realização da vocação humana, nem nunca poderia fazê-lo, porque tem razões teológicas e antropológicas fortes para isso. Parece-me que o que se passa é muito simples: uma grande campanha de condicionamento ideológico social que conseguiu afectar as representações que os cristãos têm, afastando-os da verdade. E um cristão, se aceitar a vocação de testemunha da verdade em que acredita, não pode senão ser claríssimo e afirmativo quanto a isto tudo, sem sacrificar isto a desejos de conciliação que impliquem a sua omissão

Sal do Mar

terça-feira, 17 de março de 2015

Dolce e Gabba, homossexuais assumidos contra casamento e adoção gay



Depois de terem promovido um desfile original cujo tema era a exaltação da maternidade e da natalidade, Dolce e Gabbana, 2 homossexuais assumidos, numa entrevista a uma revista italiana disseram o seguinte:
“We oppose gay adoptions,”
“The only family is the traditional one.”
“You are born to a mother and a father – or at least that’s how it should be,” ...
“The family is not a fad. In it, there is a supernatural sense of belonging,” Gabbana added.
“No chemical offsprings and rented uterus: life has a natural flow, there are things that should not be changed,” they said.
Dolce said he opposed changing nature to create “children of chemistry, synthetic children, uteri for rent, semen chosen from a catalog.”


 

domingo, 15 de fevereiro de 2015

Estudo demonstra que educação em ambiente homossexual é prejudicial às crianças

Fresh research has just tossed a grenade into the incendiary issue of same-sex parenting. Writing in the British Journal of Education, Society & Behavioural Science, a peer-reviewed journal, American sociologist Paul Sullins concludes that children’s “Emotional problems [are] over twice as prevalent for children with same-sex parents than for children with opposite-sex parents”.
He says confidently: “it is no longer accurate to claim that no study has found children in same-sex families to be disadvantaged relative to those in opposite-sex families.”
This defiant rebuttal of the “no difference” hypothesis is sure to stir up a hornet’s next as the Supreme Court prepares to trawl through arguments for and against same-sex marriage. It will be impossible for critics to ignore it, as it is based on more data than any previous study -- 512 children with same-sex parents drawn from the US National Health Interview Survey. The emotional problems included misbehaviour, worrying, depression, poor relationships with peers and inability to concentrate.
After crunching the numbers, Sullins found opposite-sex parents provided a better environment. “Biological parentage uniquely and powerfully distinguishes child outcomes between children with opposite-sex parents and those with same-sex parents,” he writes.
As he points out, this has immense implications for public policy. The Elton John/David Furnish model of lavishing love and licorice on the offspring of surrogate mothers won’t do. Throwing down the gauntlet before supporters of same-sex marriage, Sullins contends that “the primary benefit of marriage for children, therefore, may not be that it tends to present them with improved parents (more stable, financially affluent, etc, although it does this), but that it presents them with their own parents.”
The Ultima Thule of same-sex marriage, legal and social recognition of gay and lesbian partnerships, will not reduce the risk of emotional problems. “The two family forms will continue to have fundamentally different, even contrasting effects on the biological component of child well-being, to the relative detriment of children in same-sex families.”
Past research 
Until recently nearly all studies of same-sex parenting were very small. In a survey of 49 studies in 2010, one researcher found that their mean sample size was only 39 children. Only four of these were random samples; the others had been selected by contacting gay and lesbian groups. An ambitious 2012 study by Mark Regnerus, of the University of Texas at Austin, identified only 39 young adults who had lived with a same-sex couple for more than three years out of 2,988 cases.
For researchers, it’s a conundrum. The number of children being raised by same-sex couples is so small – 0.005 percent of American households with children -- that capturing them in a random sample is like finding a needle in a haystack. So the figure of 512 children, while still relatively small, makes Sullins’s study a major contribution.
Sullins examines whether other factors could explain the difference in emotional welfare. According to his analysis, none of them does.
One factor could be instability. Children do not flourish in unstable environments. Gay and lesbian parents tend to rent rather than to own their own houses, which involves the trauma of pulling up stakes and resettling. This may also indicate parents are less settled in their relationship.  Parental psychological distress is also associated with children’s increased risk of emotional problems. Neither of these explained the differences.
The most widely-accepted explanation of poor emotional and behavioural results amongst children in same-sex households is homophobia. Supporters of same-sex parenting attribute poor emotional well-being to stigmatization. These kids are damaged, it is said, because they have been singled out, teased and bullied. If their peers were less homophobic, things would be different.
But Sullins dismisses this. “Contrary to the assumption underlying this hypothesis, children with opposite-sex parents are picked on and bullied more than those with same-sex parents.”
This sounds surprising, but in another paper, published last year in the British Journal of Medicine and Medical Research and based on the same data, Sullins found that children of same-sex parents are more at risk of ADHD. And if they had ADHD, they were over seven times more likely to suffer stigmatization because of their impaired interpersonal coping skills. In other words, if kids from homes with same-sex parents are bullied more, it’s because they lack interpersonal skills, not because their parents are gay or lesbian.
Bullying is toxic, but it’s important to find out whether kids are being bullied because they’re different or because their parents are different.
What comes next? 
What is the implication of Sullin’s study?
It is not that all children in same-sex homes will be emotionally damaged. Sullins is quite emphatic about this. “Most children in most families achieve a level of psychosocial function that is not characterized by serious emotional problems.” However, even if most kids are all right, more of them are all right in intact marriages with their biological parents.
Sullins’s concluding suggestions for further research are eye-openers. In the media and in the courts, fine-grained studies have been few and far between. What about studies of girls who have no fathers and boys who have no mothers? Does same-sex parenting affect younger children differently than teenagers? Do adopted children fare are well as children from IVF or surrogate mothers?
These are obvious questions; who will be brave enough to ask them?
Paul Sullins must be a gutsy guy. When Mark Regnerus attacked the “no difference” hypothesis, his career was almost destroyed by trolls who trashed his data, his competence and his integrity. As a professor at Catholic University of America, and a married Catholic priest with three children (he used to be an Episcopalian), Sullins has to be ready to go all 15 rounds. 
Michael Cook is editor of MercatorNet. 
- See more at: http://www.mercatornet.com/articles/view/the_no_difference_theory_is_dead#sthash.EjCIcaOg.dpuf

http://papers.ssrn.com/sol3/papers.cfm?abstract_id=2500537

sábado, 22 de novembro de 2014

Sida aumenta em Portugal

 
 
O relatório do Instituto Nacional de Saúde Dr. Ricardo Jorge (INSA) relativo à situação da doença a 31 de dezembro de 2013 refere que 20,7% das situações diagnosticadas nesse ano já se encontravam no estadio sida, quando a infeção evolui para doença.
O número de novos diagnósticos em homens foi 2,4 vezes superior ao das mulheres, com a idade mediana à deteção da infeção a ser de 40 anos.
O modo de transmissão mais frequente do VIH foi o contacto heterossexual, referido em 61% dos casos, com a transmissão por relações sexuais entre homens a surgir em 43% dos novos casos. Os homossexuais tendem a ser mais jovens que os heterossexuais à data do diagnóstico, com metade a terem menos de 32 anos.
A transmissão por consumo de droga representou sete por cento dos diagnósticos, segundo o documento revelado hoje pelo INSA.
226 pessoas morreram com VIH em 2013
Quanto aos óbitos, foram notificados 226 mortes ocorridas no ano passado em pessoas com a infeção por VIH, 145 das quais no estadio sida.
Fonte: Sapo
 

quinta-feira, 3 de julho de 2014

É possível curar a homossexualidade




Richard Cohen é um famoso psicólogo norte-americano que afirma que se pode corrigir a tendência homossexual. Ele nega que se possa provar cientificamente que algumas pessoas nasçam homossexuais. “A biologia diz o contrário”, ele afirma. Acompanhe as indicações e esclarecimentos de Cohen na entrevista a seguir.

--O senhor tem dito que corrigir a homossexualidade não é curar uma doença. O que isso quer dizer?

Há diferentes razões pelas quais alguém sente atração pelo mesmo sexo. Portanto, se ajudarmos essas pessoas a identificar esses motivos e logo resolver cada um desses aspectos, elas não terão que sofrer com sentimentos homossexuais depois desse processo. Nós tentamos ajudar a resolver as causas para que essas pessoas cheguem a ser livres.

--Com que argumentos o senhor sustenta que a condição natural do ser humano é a heterossexualidade?

Simplesmente pela biologia, que demonstra que o homem e a mulher se complementam perfeitamente no aspecto físico. Qualquer homossexual provém de um casal heterossexual. Sabemos quais causas provocam a homossexualidade, portanto, podemos preveni-las.

--Em um programa de TV afirmaram que uma criança de 2 ou 3 anos é consciente de quando sua orientação sexual é diferente de seu sexo. Qual é a sua opinião sobre isso?

Tenho visto, como terapeuta e na literatura científica, que se uma criança atua ou desenvolve um comportamento não conforme ao seu sexo, é porque um menino é muito feminino ou uma menina é muito masculina. Temos comprovado que existem três gerações anteriores a essa criança em que não existem ou são muito escassos os vínculos entre pai-filho. Nesse sentido, ocorre igual na relação com as mulheres, pois é na quarta geração que uma menina atua de maneira masculina. Em definitivo, não nasceram gays, lésbicas ou transexuais.

São João afirma que quando os discípulos perguntaram a Jesus quem era culpado pela ausência de visão do cego, se o próprio cego ou seus pais, Jesus respondeu que nenhum dos dois, porque a obra e a misericórdia de Deus iam se manifestar através de sua enfermidade.

Portanto, essas crianças que atuam em desacordo com sua sexualidade podem ser a oportunidade para restaurar os vínculos de todas as suas famílias. Porque quando um menino pequeno gosta de brincar com Barbies, o pai deve se unir ao mundo do menino e lhe perguntar o que ele gosta nas Barbies. O menino lhe dirá que gosta dos cabelos ruivos, do vestido rosa... e o pai o apoiará nesses comentários, de modo a se unir ao mundo emocional do menino, que se sentirá acolhido e amado por seu pai tal como ele é. Nesse momento, o pai então levará o menino ao mundo da masculinidade e juntos eles irão brincar com esportes e brincadeiras masculinas.

Os pais que participam do mundo feminino de seus filhos, e as mães que participam do mundo masculino de suas filhas, com o tempo, comprovam que todas essas crianças regressam naturalmente à orientação sexual conforme ao seu sexo. Desta forma, estão restaurando uma maldição entre gerações de ao menos três gerações, nas quais quase não havia vínculo entre pai e filho e entre mãe e filha (nesse sentido, George Rekers publicou diferentes estudos). Portanto, não é verdade que um filho nasça gay ou uma filha nasça lésbica.

(....)

Explique brevemente em que consiste a sua terapia.
Há três passos para resolver a atração não desejada pelo mesmo sexo. O primeiro é revelar, identificar e compreender as raízes profundas dessa tendência. O segundo, resolver, sanar, abraçar cada uma dessas causas. A terceira é que homens homossexuais têm que ser curados por heterossexuais. Isto é, sentir-se queridos, que os aceitem como são; e igualmente no caso das mulheres homossexuais, que devem perceber que as apreciam incondicionalmente. Quando se realiza esse percurso, os sentimentos homossexuais vão diminuindo e os heterossexuais vão aparecendo.

A atração pelo mesmo sexo é o resultado de questões familiares, do entorno e do temperamento. Ninguém decide ter atração pelo mesmo sexo: são resultado de feridas e da necessidade de ser amado. As pessoas têm de ter esperança, para passar da atração pelo mesmo sexo a se converterem em heterossexuais, porque a mudança é possível. Esta é a liberdade de decisão: continuar por esse caminho ou explorar o caminho da possibilidade de mudança. Depende de cada um.

Fonte: Aleteia

sexta-feira, 23 de maio de 2014

Homossexualidade e racionalidade

 
“‘But surely,’ someone will object, ‘it isn’t easy for vice always to remain hidden.’ We’ll reply that nothing great is easy. And, in any case, if we’re to be happy, we must follow the paths indicated in these accounts. To remain undiscovered we’ll form secret societies and political clubs. And there are teachers of persuasion to make us clever in dealing with assemblies and law courts. Therefore, using persuasion in one place and coercion in another, we’ll outdo others without paying a penalty. ‘What about the gods? Surely we can’t hide from them or use force against them!’ Well, if the gods don’t exist, or concern themselves with human affairs, why should we worry at all about hiding from them?” — Adeimantus, The Republic of Plato, II, #365c-d.
I.
In my mind, I associate three books together—Hadley Arkes’ First Things, Jay Budziszewski’s On the Meaning of Sex [Editor's note: See CWR's April 2012 interview with Dr. Budziszewski], and Robert Reilly’s new book, Making Gay Okay: How Rationalizing Homosexual Behavior Is Changing Everything. Together they constitute, as it were, a “trilogy” that makes intelligible our acknowledged or unacknowledged public disorder of soul. When Aristotle distinguished political regimes in his Politics, he pointed out that each regime within itself—monarchy, aristocracy, polity/tyranny, oligarchy, democracy, and the mixed regimes—manifested a certain order. This order, in its turn, revealed the souls and character of the citizens of the regime. In addition, regimes become better or worse through time. They change; they decline and fall, rise and ascend. The criterion of what is good and what is not is grounded in what is. Man discovers reality. He does not will it or make it, except in so far as he bases himself on being, to follow it or to reject it.
Changes in regimes always reveal and follow a certain “logic.” When polities change, they do so for a purpose found ultimately in the souls of the citizens that constitute them. Such changes, ultimately, are set in motion by the free choices of citizens about how they live. How they live follows on how they think. Political “structures” do not “determine” the virtue or vice of citizens. They follow and flow from them. There is a “best” regime, an “in-between” regime, and a “worst” regime. The steps by which one goes from bad to good, or from good to bad, are inherent in things themselves. These steps are open to the mind’s understanding. “Man did not make man to be man,” as Aristotle put it. He is already a “made” reality before he begins to think of why he is as he is.
What man makes of himself will thus follow the logic of his being, not the logic of his will alone. Yet, as St. Thomas pointed out in his Summa (I-II, 91, 5), there is an order in disorder. To think and act against the good leads step by step, whether we like it or not, foresee it or not, to that which is most opposed to the good of any order. One goes gradually and incrementally from good to bad one step at a time. Each change makes a further ascent or declination possible, even likely. But change is always in the direction of making man more or less human. He always insists that he acts to make things better, even when he is doing the worst.
Man is responsible for what he makes or allows himself to be. He cannot make himself to be non-human. But he can make himself to be good man or bad man. Aristotle said that man can make himself worse than the beasts. He was not criticizing the beasts. Being indirectly protects the good by punishing a disorder of soul in the very living of out of the disorder. Such disorder and its “punishment” can be seen and traced in objective terms; this is what sociology and political science are at their best.
This tracing of the human good as it systematically deviates from its essence is what Reilly's book does. What is at stake is the viability of the human family, as that small society is necessary for the coming to be and caring in being of each human person. What Reilly examines are the steps that undermine family and hence the public world as it attempts to provide alternatives to what can have no real alternative. The fundamental import of this book is not that modernity has discovered a better way of being human. Rather, it has known, at least in speech and often in living, the best way to be human. Knowing this, modernity is freely rejecting it. The hatred of the good and of right order is itself a powerful force in modern polities, as Reilly notices. This hatred stems from a refusal to acknowledge that there is a natural order not of our own making.
None of these three books, if I read them correctly, is based on religion. The notion that religion is the main objective force inhibiting the successful transformation of society is simply wrong. The validity of arguments of these three books has nothing directly to do with what is usually called “religion”. Their premises and conclusions are works of reason. Though they have nothing against religion, the validity of the argument does not depend on revelation, if revelation is authentic. Not all “revelations” are equally valid; they must themselves be judged on the basis of intrinsic contradiction. A true revelation, however, may well confirm or reinforce something implicit in reason.
Nor, while recognizing their value, do these writers base themselves on the freedom of religion clauses of the Constitution. The differences of religions themselves over questions of reason make most insecure the use of religious liberty as a foundation. The arguments in these books are of reason, by reasonable men. Politics should be reasoned discourse about things of reason and experience. And reason is not just what we will or want, but what is true in the nature of things.
While I will concentrate here on Robert Reilly’s Making America Gay, the other two books stand in the background and support the basic public argument on which all of these books are based. The best place to begin to explain what Reilly's book is about is to note something rather extraordinary about the Budziszewski book, On the Meaning of Sex. It was published in 2013. It contains no discussion of “gay marriage.” What is the reason for this silence, since this topic seems the most widely controverted issue in recent times? The reason is that so-called “gay marriage” has nothing to do with what, in principle, sex and marriage are.
Marriage, and only marriage, has to do with the begetting of human children by a man and woman in the fittest manner for the good of the child and of its parents as well as the increase and well-being of the race. Any use of the word “marriage” or sex for any other kind of relationship, that is, one that makes this relation of begetting children impossible, is using the words sex or marriage equivocally. If a relationship cannot by nature accomplish this end, all the other aspects of human relationships may be useful or good in other respects, but they are not marriage. It is what it is by nature and cannot be anything else. Reilly makes this point that a relationship that cannot do something is not capable of bearing the burden of what the relationship is.
Every step that is away from this purpose of marriage and sex manifests in nature an iron logic to it. It is the logic that Etienne Gilson once referred to in his Unity of Philosophical Experience. An error in the beginning of thought or practice will lead, if not corrected, to the next step away from the good or purpose of the essence of the action. Unless corrected or stopped, it will eventually bring forth the worst in human souls and human regimes as what is against nature becomes the norm of rule. The Reilly book simply traces this step-by-step deviation from the good of marriage and of the human family and its well-being, with its relation to the civil order.
This book, be it noted, is not an “anti-gay” book. In fact, in spelling out just what this deviation consists in, it is a book that enables to see how and why such a life is disordered. When we insist on calling what is not sustainable to be a good, we allow ourselves no space to see or think about the direction in which our acts lead us. This book is an objective and logical discussion of where certain ideas and actions must—and do—invariably lead, whatever the good or bad will of those who hold such ideas or engage in such actions.
II.
One basic theme that runs through the Reilly book is the passage from Aristotle that “revolutions are caused by disorders in the souls of men”. Our country and civilization are going through such a revolution, though it will not be acknowledged as wrong. It is presented as good and necessary, as all change either for better or worse always is. In other words, this revolution arises from the effort to make the world conform to a disorder of soul. We will to do what we claim we want to do. In this sense, Reilly’s book is a treatise on the habits that are vices, in Aristotle’s sense. A vice means that repeated acts have so reordered our souls that we can no longer see the good. The result is that we must explain why what we do is the real good. This point touches the Socratic foundation of our civilization, that it is never right to do wrong. But if we insist that it is “right” to do evil, we find ourselves overturning the basic foundations of the human good.
At the start of this essay, I cited an insightful passage from The Republic of Plato. It occurs in the second book wherein Plato’s brother, Adeimantos, is explaining how the poets and politicians tell us that good men suffer evil and bad men achieve good. So if this is true, “Why be good?” Adeimantos’ explanation of how those who choose evil win out is remarkably like Reilly’s book’s explanation of the transforming the gay agenda into laws and institutions. First of all, separate clubs and institutions must be set up to live and advocate a separate life. This separation was the historic status of most homosexuals in history. They did not seek to make their way of life universal or force everyone to call it normal.
But clever teachers could seek to pursuance the assemblies, congresses, and courts that this change was a mere extension of “rights.” Once this inference was accomplished, then a combination of persuasion and force could be used to prevent any analysis or criticism of the now public way of life. And what about the “gods?” If they really exist, which is doubtful, they can be bought off. They really do not worry about such human affairs. One might suggest that this route is a pretty accurate description of how many a religion has come finally to accept the proposition that the gay life and all it implies is simply human or normal.
The heart of Reilly’s book is that this “revolution” is, at every step, based on lies. It is not true that

divorce, contraception, abortion, the homosexual life, and the rest have no dire consequences for the individual citizens involved or the society. Indeed, in the overall logic, one leads to another. That is what is so fascinating about this whole subject. Its philosophical roots go back to the understanding that, if we are going to justify these steps and ways of life, we have to get rid gradually of the idea or reality that there is an order in nature—including human nature. It is only when we are assured that nature has no intelligibility of its own that we can conceive ourselves as “free” to recreate ourselves to make those acts and ideas that are metaphysically held to be wrong over into what is right.
If one major theme of Reilly’s book is that all revolutions begin in the souls of individuals, the second theme is that once we accept a vice as a good, we cannot stop overturning society until it not only reverses all the laws in its favor but silences any opposition that would judge it to be wrong. We find here a certain well worn-pattern, as Reilly has pointed out, in the declination of our moral and political life from good to evil. It generally begins with the common agreement that something is evil. No one questions this proposition at first. But here is where the notions of sincerity and compassion come in. We can be sincere about and compassionate for the evil as well as for the good.
We begin to feel sorry for someone caught in a vice. The person is sincere. We feel sorry for him. We begin to overlook what he does. But if one person can be excused, so can others. We have to tolerate such deviations. We cannot stamp out all vices or command all goods. The next step is that those who are seen to be excused or tolerated claim they have a “right” to be the way they are. If they have such a “right,” then obviously others have a duty to protect that right. But if someone has a duty to recognize a vice, it cannot be a vice; it must be held to be a good. But if it is a good, it is wrong to object to it or criticize it. Those who try to recall the original virtues are said to be hateful. The public then silences any criticism of the vice. It becomes established as a right and a good. The one who practices the vice has now silenced any opposition or criticism of what was once a disorder.
Throughout modern times, this pattern has been repeated again and again from contraceptives to abortion to euthanasia to “gay marriages”, as Reilly shows. The “logic” of a disordered society is not the product of the free mind concocting free notions of being. Rather it is a systematic creation of a parody of good that overturns the real human good intrinsic to the original good now overturned and ejected from political and civil society. It is the thesis of the Reilly book that we have reached this end. We have reached it by the energy of those who deviate from the good and by the cooperation of those who are unable to or who refuse to see what in reason is at stake for the human family and its future. This book is succinct, to the point, and well-reasoned. Few people, especially those who have cooperated in bringing it about, will notice this overturning of the order of the good in our public life. But this is where we are and this is the thesis of this book by Robert Reilly.

Making Gay Okay: How Rationalizing Homosexual Behavior Is Changing Everythingby Robert O'Reilly
Ignatius Press, 2014
Hardcover, 250 pages 

Daqui

terça-feira, 13 de maio de 2014

Sobre a etiologia da homossexualidade

The most publicized research studies on the causes of homosexuality have been those examining the role of genetics. Indeed, a number of studies have attempted to assess the heritability of the homosexual orientation. The primary way of examining the genetic contribution to a given behavior or disposition such as sexual orientation is through twin studies. The premise is that by comparing monozygotic (MZ) twins (who share 100% of their genetic code), dizygotic (DZ) twins and biological siblings (who both share approximately 50% of their genetic code), and adopted siblings (who have none of their genetic code in common), researchers can glean an understanding of whether a trait is heritable and to what extent (Billings & Beckwith, 1993).

However, in order to truly assess the effects of genes, one has to control or neutralize the contribution of environmental factors in the development of the characteristic in question. Such environmental factors could include anything from position in the womb, maternal nutrition, and the hormonal milieu of the uterine environment to post-natal care, early illnesses, parenting style, family constellation, education, socialization, and so forth. These influences can have profound effects not only on a person’s behavior but even on their biological make-up.

Thus, researchers are coming to recognize that the hard division of nature—nurture is no longer tenable. It is always a “both—and”, especially in traits as complicated as sexual orientation. It is important to note that several of the factors listed above pertain to the prenatal environment. In this period of development, the environment can have profound effects on the organism, and this will be discussed further below.

In the most desirable type twin study, researchers examine MZ twins who were separated at birth and reared apart. This is considered the ideal in behavioral genetics. As the reasoning goes, since such twins have the same genetic code but are reared in different environments, any behavioral similarities they manifest likely have a strong genetic basis. Unfortunately, these situations are rare, and they are extremely so if the trait being studied is itself uncommon. Homosexuality is just such a case.

A great deal of research in recent years has shown that roughly 2-3% of men in the United States are homosexual (Fay, Turner, Klassen, & Gagnon, 1989; Rogers & Turner, 1991; Leigh, 1993; Billy, Tanfer, Grady, & Klepinger, 1993; Seidman & Reider, 1994; Black, Gates, Sanders, & Taylor, 2000). The figure is even smaller for women, approximately 1-2% (Diamond, 1993; Laumann, Michael, Gagnon, & Michaels, 1994; Wellings, Field, Johnson, & Wadworth, 1994).

Thus, locating MZ twins who were separated at birth and of whom at least one twin developed a homosexual orientation is unfeasible. Moreover, such a twin study (MZ twins reared separately) does not in fact neutralize the environment to the extent that researchers surmise. The reason for this is that MZ twins, even if they are separated from the moment of birth forward, still shared the same, profoundly influential environment for the previous nine months. Thus, every twin study, no matter how elegant in design, cannot fully tease apart the effects of genes and environment.

Researchers try to cope with these difficulties by comparing MZ twins who were reared together with other sibling pairs such as DZ twins, normal biological siblings, and adopted siblings with no biological relation between them. Bailey and Pillard (1991) followed this general paradigm by examining family patterns of adult males with homosexual orientation who had either a MZ twin, DZ twin, or adopted brother. These researchers found a concordance rate (if one twin was homosexual, the other was as well) of 52% among the male MZ twins who were reared together in the study. The figure for female MZ twins was 48%.

Likewise, male DZ twins reared together showed a concordance rate of 22% (16% for women) but this was not significantly different from the rate for adoptive brothers (Bailey & Pillard, 1991). What this study shows is that there may be a genetic component to homosexuality, but there appear to be substantial environmental factors as well. Why else would the concordance rate among MZ twins be so much less than 100% and why would there be any concordance at all among adoptive brothers?

Though far from conclusive, this study by Bailey and Pillard was highly influential. Several such twin studies followed, and, taken together, the lowest concordances found for homosexuality among MZ twins was 47% for men and 48% for women (Bailey, Dunne, & Martin, 2000). However, the samples of twins included in these studies were largely recruited through advertising in gay or lesbian publications. This creates the possibility of “ascertainment bias”.

In other words, “twins deciding whether to participate in a study clearly related to homosexuality probably considered the sexual orientation of their co-twins before agreeing to participate” (Bailey et al., 2000, p. 533). This non-random sampling, of course, would result in biased data. Bailey, Dunne, and Martin (2000) overcame this methodological weakness by using a large sample (N=4901) of adult twins recruited from the Australian Twin Registry. In that study, the researchers identified 27 pairs of male twins in which at least one of the men was homosexual. However, only 3 of these pairs were concordant (both twins were homosexual).

Thus, 3 of 27 pairs of male twins (approximately 11%) were concordant on homosexuality in this systematic study. Likewise, only 3 of 22 pairs of female twins (approximately 14%) were concordant. These researchers conclude, “These rates are significantly lower than the respective rates for the two largest prior twin studies of sexual orientation…. This suggests that concordances from prior studies were inflated because of concordance-dependent ascertainment bias” (Bailey, et al., 2000, p. 533). They go on to state,

Consistent with several studies of siblings… we found that sexual orientation is familial. In contrast to most prior twin studies of sexual orientation, however, ours did not provide statistically significant support for the importance of genetic factors for that trait (p. 534).

This does not rule out the possibility that there is a genetic component to homosexuality but rather suggests that “sexual orientation is inherited, if at all, in a complex manner” (Bailey & Pillard, 1995, p.144, emphasis added).

A second line of research examining the supposed genetic basis for homosexuality employs the molecular analysis of blood samples from relatives of homosexuals and a method called linkage analysis, which maps genes onto chromosomal regions, to identify the specific gene or genes that influence sexual orientation. Based on evidence that “gay men have more homosexual uncles and cousins through the maternal line than on the paternal side” some researchers have attempted to identify an X-linked gene that influences male sexual orientation (Rahman & Wilson, 2003, p. 1342).

Hamer, Hu, Magnuson, Hu, and Pattatucci, (1993) initially reported findings consistent with this hypothesis that implicated the chromosomal region Xq28 in the heritability of male homosexuality. A similar though weaker relationship was reported later by members of the same research group (Hu et al., 1995).

However, the methods used in these studies and therefore the reported results have been called into question. Risch, Whleeler, and Keats (1993) criticized the research design and statistical methods used by Hamer et al. (1993) and asserted that their conclusions might not be supported by the data. In addition, Rice et al. (1999) attempted to replicate the previously reported link between Xq28 and male homosexuality using similar methods in independently conducted genetic studies, but their results did not support the Xq28 hypothesis. Indeed, these researchers stated,

It is unclear why our results are so discrepant from Hamer’s original study. Because our study was larger than that of Hamer et al., we certainly had adequate power to detect a genetic effect as large as was reported in that study. Nonetheless, our data do not support the presence of a gene of large effect influencing sexual orientation at position Xq28 (Rice et al., 1999, p. 668).

These issues were again revisited in the journal Science in 1999 (Hamer et al., 1999; Rice, Risch, & Ebers, 1999). It is clear from these articles that because scientists are treading on new methodological ground, there is no simple solution to this question. The methods being used in these studies have not been tested and verified in studying a trait as complex as sexual orientation. Hamer et al. (1999) defended their approach and attempted to meta-analyze four studies in this area concluding that they collectively support the Xq28 hypothesis.

However, Rice, Risch, & Ebers (1999) pointed out that if only those studies carried out by independent investigators are considered, which is necessary to reduce potential biases, no researchers outside Hamer’s own group has found support for the Xq28 hypothesis: “Thus, the conclusion remains that the original studies of Hamer and colleagues are not replicated” (Rice, Risch, & Ebers, 1999, p. 806).

A study conducted by Bailey et al. (1999) also examined the hypothesis that homosexuality is the result of an X-linked gene using more stringent standards in recruitment analysis than many previous studies. Three sampling techniques were utilized: recruitment from an HIV clinic, a gay pride parade, and through homophile publications. All participants were interviewed about familial patterns of non-heterosexuality. Only the sample attained through magazine advertisement knew of this purpose of the study. The researchers found a rate of occurrence of homosexuality among brothers of a homosexual male ranging from 7.3% to 9.7%.

This suggests a modest familial (not necessarily genetic) component to the origin of male homosexuality. Bailey et al. (1999) also found a slight increase in the appearance of female homosexuality among sisters of gay men. However, the familial patterns of homosexuality observed in this study did not support the Xq28 hypothesis. “This study found no evidence that male sexual orientation is influenced by an X-linked gene” (Bailey et al., 1999, p. 84).

One final study worth mentioning was recently conducted by Mustanski, DuPree, Nievergelt, Bocklandt, Schork, and Hamer (2005). Using blood samples of 456 individuals from 146 unrelated families, the researchers conducted for the first time a search of the entire human genome for a genetic basis to male homosexuality. Though three gene regions resulted in elevated values, none were large enough to generate a statistically significant result. In addition, they found no evidence of a link to the Xq28 region. Thus, as stated above, research into the genetic basis for homosexuality, taken as a whole, is inconclusive. While there may be a modest heritability to such an orientation, the existence of an overriding gay gene seems highly unlikely at this time.

Another biologically based line of research bearing on the question of the etiology of homosexuality deals with the pre-natal environment. As already alluded to, fetal development is a remarkably crucial time in the development of the human organism. In particular, brain systems develop rapidly during this period and are quite sensitive to hormonal and other biochemical influences.

Normally in a male child, his testes will begin producing testosterone during the fetal period which masculinizes various body structures and systems. (Girls produce androgens as well from their adrenal glands, though usually in much smaller quantities than boys who produce them in their testes and adrenals.) Besides the obvious differences such as genitalia, musculature, etc., this masculinzation process affects the development of various brain structures and, thus, their functions (see chap. 8 of Baron-Cohen, 2003). The development of the child in the womb can also be influenced by the mother’s hormone levels. It has been hypothesized that abnormal hormone levels or other deviations during the fetal period could be responsible for the development of non-heterosexual orientations (for reviews, see Mustanski, Chivers, & Bailey, 2002; Rahman & Wilson, 2003).

Researchers have made various attempts to study such an effect upon the development of homosexual orientations. While for ethical reasons, experimenters cannot manipulate the hormonal milieu of the prenatal environment in humans, they can study cases in which such abnormalities occur naturally to see if a homosexual orientation is more likely to result. In addition, a certain amount can be learned from animal studies. Finally, somatic and neuropsychological variables known to be strongly affected by prenatal hormones can be compared in adults to see if they differ according to sexual orientation.

All of these methods have been utilized, and it appears that in some respects, female homosexuals appear to have experienced increased prenatal androgenization compared to heterosexuals (more masculine auditory systems and waist-to-hip ratio, higher salivary testosterone levels, less desire to give birth, etc.). Likewise, on some measures homosexual men appear to have been less androgenized than heterosexual men (more female-like pubertal onset, weight, height, cognitive spatial abilities, and language abilities; higher rates of non-right handedness).

However, on other measures homosexual men appear hypermasculine, i.e. exposed to greater quantities of androgens (more masculine relative finger lengths, possibly larger penises [according to two studies: Nedoma & Freund, 1961; Bogaert & Hershberger, 1999], and possibly hypermasculine auditory systems [see McFadden, 2002]). Some differences in the size and shape of certain adult brain structures have also been identified across sexual orientation categories, but it is unknown whether these neural differences cause or are consequent upon homosexual lifestyles. After all the brain is a “plastic” structure that changes throughout life in response to one’s genetic/biological endowment, experiences, and behaviors.

Thus, the data on the role of prenatal androgens are very complex, and no scholarly consensus exists on how to integrate and interpret them. If abnormal androgen levels are what drive these differences, they appear to affect males and females differently since homosexual men and homosexual women do not always differ from their heterosexual counterparts on the same variables.

Moreover, the data on homosexual men are mixed. Rahman and Wilson (2003) put forward the hypothesis that perhaps a genetic factor in some men alters the distribution of androgen receptors in various brain structures. Thus, when exposed to prenatal androgens at whatever level, the result will be that some brain structures will be more masculinized than normal and others will be less masculinzed than normal because of the redistribution of the receptors. While this makes a good deal of sense, the research has not yet shown this to be the case.

Perhaps the most well replicated phenomenon related to the causes of homosexuality is the “fraternal birth order effect”. To put it simply, “Several studies, which collectively examined over 7000 subjects, have shown that homosexual men have, on average, a greater number of older brothers than do comparable heterosexuals” (Ellis and Blanchard, 2001, p. 543).

Thus, something about being born later in a line of several brothers seems to increase the likelihood of male homosexuality. Researchers believe that the fraternal birth order effect per se is not the ultimate causal factor of male homosexuality in these cases but that there is some other mechanism in place that mediates the effect. However, what this causal mechanism is is still highly debated. Most favor a biological explanation such as a fluctuation in prenatal androgens or increased maternal immune system response related to multiple, successive male pregnancies.

Another possibility with mixed empirical support suggests that maternal stress, which could increase with the births of multiple sons, may alter fetal development in such a way as to increase the likelihood of a homosexual orientation. Stress hormones are in fact produced in the adrenal glands (and are therefore, androgens or at least androgen-like) and can interfere with normal fetal development.

Other explanations for the fraternal birth order effect are psychosocial in nature and posit such potential causes as ostracization of boys by older brothers or increased early sex play among boys with several older brothers (see James, 2004a; 2004b). Presently, however, the fraternal birth order effect remains largely unexplained in the absence of any overwhelmingly conclusive evidence.

Moreover, it is important to note that according to researchers only 14.8% to 15.2% of homosexual men can attribute their orientation to this effect (Cantor, Blanchard, Paterson, & Bogaert, 2002). Though it is a well established and easily identifiable phenomenon connected with the genesis of male homosexuality, the fraternal birth order effect does not appear to be the primary cause of homosexuality in the majority of gay men. Nothing analogous to this effect has been found in women.

In light of the foregoing, it is important to recall that sexual orientation does not emerge immediately upon conception and birth but takes time to develop throughout childhood, adolescence, and even adulthood. Thus, there is a great deal of room for experience to affect this process. Consequently, researchers investigating the various factors discussed above agree that rather than causing homosexual orientation directly these influences likely precipitate a set of pre-homosexual traits and dispositions that in turn increases the likelihood of adult homosexuality (Bailey & Zucker, 1995; Dunne, Bailey, Kirk, & Martin, 2000).

The term coined for this is childhood gender nonconformity (CGN), which simply refers to a certain conglomeration of sex atypical traits (physical, psychological, and behavioral features). CGN is known to be consistently associated with later homosexual orientations as well as many of the biological and familial factors discussed above (Bailey & Zucker, 1995). However, since not everyone with CGN develops an adult homosexual orientation, there must be some environmental influences that contribute to such a development. These could include for instance failed relationships with one’s parents and/or peers.

Indeed, classic psychodynamic theory held that male homosexuality was primarily caused by a maladaptive family pattern in which the father is weak and distant and the mother is over-controlling (roughly the reverse is posited for females). While there has been very little data in the last 20 years supporting these specific claims, research does emphasize the importance of relationships in the development of sexual orientation. For instance, an interesting study by Landolt, Bartholomew, Saffrey, Oram, and Perlman (2004) examined the relationship between CGN and rejection from parents and peers in a sample of 191 gay and bisexual men. They found, “Gender nonconforming behavior in childhood was associated with maternal, paternal, and peer rejection” among these gay and bisexual men (p. 124).

Another recent study, though methodologically weak, found that among a sample of Catholic seminarians, those admitting a homosexual orientation also reported “more emotional distance from their fathers than heterosexual seminarians” (Seutter & Rovers, 2004, p. 46).

Bem (1996; 2000) proposed a model of sexual orientation development which he dubbed the “exotic becomes erotic” theory. He proposes that biological variables influence childhood temperaments which in turn affect a child’s degree of gender conformity. A child who has nonconforming traits and behaviors feels him/herself to be different from peers. This “feeling different” from same-sex peers can evolve into an erotic attraction in adolescence:

An individual’s protracted and sustained experience of feeling different from same- or opposite-sex peers throughout childhood and adolescence produces a correspondingly sustained physiological arousal that gets eroticized when the maturational, cognitive, and situational factors coalesce to provide the critical defining moment (Bem, 2000, p. 539).

While these various accounts all have merit to them and a certain ring of truth, one aspect of the development of a homosexual orientation not explicitly tapped in any of them is the role of child sexual abuse (CSA) and other early sexual experiences. There seems to be a link between CSA perpetrated by men (or older males) against boys that predisposes these boys to later identify as homosexual.

Indeed, one reviewer states, “The effects of sexual victimization on male children, placed in the context of the prevailing concept of masculinity, include mental disorders, the probability of becoming rapists and incest offenders as adults, and the development of homosexual identification” (Vander Mey, 1988, p. 61). Several studies support this claim. For instance, Finkelhor (1984) found a statistically significant relationship between CSA victimization and later homosexual activity in adulthood (cited in Dimock, 1988). In a study of 25 adult males who had been sexually abused in childhood, the majority of these men experienced “masculine identity confusion” characterized by “confusion regarding sexual preference and… male roles” (Dimock, 1988, p. 208). Homosexual feelings and/or behaviors were common among these men. Noting that “the literature reports that there may be a significant number of gay men who have been sexually abused as children,” Schwartz (1994) presented clinical data from eight men who had been victims of CSA. “Six of the eight men identified themselves as homosexual in their sexual identity; two were heterosexual. Of the two heterosexuals, one continuously questioned his sexual orientation” (Schwartz, 1994, p. 182).

Likewise, Johnson & Shrier (1985) compared 40 male victims of CSA and an age-matched control group and found that 47.5% of the CSA victims went on to develop a homosexual orientation and another 10% became bisexual. “The study group identified themselves as currently homosexual nearly seven times as often and bisexual nearly six times as often as the control group” (Johnson & Shrier, 1985, p. 374).

These small studies finding an increased likelihood of homosexual identification in male victims of CSA are corroborated by at least twelve more recent and systematic ones that have all documented elevated rates of CSA among homosexual men (Saewyc, Pettingell, & Skay, 2004; Kalichman et al., 2004; Ratner et al., 2003; Garcia, Adams, Friedman, & East, 2002; Dolezal & Carballo-Diéguez, 2002; Tomeo et al., 2001; Paul et al., 2001; Krahé et al., 2001; Paris et al., 1995; Doll et al., 1992; Baier et al., 1991; Haverkos, Bukoski, & Amsael, 1989; for reviews see Relf, 2001; Holmes & Slap, 1998). For instance, using a nonclinical sample of 942 participants, Tomeo et al. (2001) found that 46% of homosexual men had been sexually abused as a child by a man. This was significantly greater than the 7% rate found among heterosexual men in that study. Among a sample of 307 Latin American men who have sex with men (MSM), Dolezal and Carballo-Diéguez (2002) observed “that early sexual contact [with males] is common among these men.

Fifty-nine percent had had some sexual/genital contact prior to their 13th birthday. In the majority of those cases, they had a partner who was at least 4 years older than they were” (p. 169-170). Finally, in a systematic study of 2881 MSM, Paul et al. (2001) found that one fifth had experienced CSA. They state,

Our study confirms and extends prior research indicating high prevalence levels of childhood sexual abuse (CSA) among MSM. Such prevalence levels might be higher if we had elicited data about experiences involving non-contact sexual victimization (i.e., sexual exposure or exhibitionism). Overall, these men’s CSA experiences were characterized by high levels of penetrative sex, physical force, and perceptions of these events as distressing (Paul et al., 2001, p. 575).

Interestingly, some research suggests that boys who have gender nonconforming traits such as effeminate physical features are rated as more attractive by adults than a control group of typical boys (Zucker, Wild, Bradley, & Lowry, 1993).

Even in cases where such young men and boys do not report the experience as abusive, early sexual contact with other males is common prior to identifying oneself as gay. For instance, Dawood et al. (2000) found that one third of their sample of gay men with gay brothers had engaged in sexual activity with their siblings in childhood. “Among the 21 participants who indicated that some form of sex play occurred, levels of activity included touching and mutual masturbation (N=16), giving or receiving fellatio (N=9), and anal intercourse (N=4)” (p. 161). A recent study of 961 Dutch gay and bisexual men “found that 68% of respondents engaged in their first same-sex experience before coming-out” (Schindhelm & Hospers, 2004, p. 585). Another study found that 58% of homosexual and bisexual men came to their sexual identity through a sex-centered sequence, i.e. one in which same-sex activity preceded their identification as gay or bisexual (Dubé, 2000).

In a study comparing homosexual men and women, researchers discovered that homosexual men were more likely to pursue sex before identifying themselves as gay, whereas for women the context of their homosexual identity development was more emotionally oriented (Savin-Williams & Diamond, 2000).

This last finding raises an interesting but challenging issue: sexual orientation in men and women is markedly different and develops in divergent ways. Summarizing research in this area, Diamond (2003) states,

Women show greater variability than men in the age at which they consciously question their sexuality, and the age at which they pursue their first same-gender sexual contact…. Also, women place less emphasis on the sexual component of their lesbian or bisexual identification, both during and after the questioning process…, and are more likely to report that their sexuality is fluid and chosen versus fixed and biologically given… (p. 185).

Thus, for men, a homosexual orientation seems to involve a strong inclination to engage in sexual activity with other men. Whereas, for women the question of sexual orientation is much more caught up in affectional bonding and is more often a matter of conscious choice than an irresistible urge.

This review of the research shows us that many known factors (and there are likely still more unknown factors) are implicated in the development of homosexuality, but no one factor seems powerful enough to trump them all. Rather, the adult homosexual has probably arrived at that orientation through a complex, idiosyncratic combination of biological, experiential, and volitional factors. This process seems clearly divergent for men and women and likely differs from individual to individual among gays and among lesbians.
Andrew J. Sodergren, Psy.D.
 

segunda-feira, 21 de abril de 2014

domingo, 20 de abril de 2014

Parentalidade gay e crianças

 
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style="text-decoration: underline;" >Parentalidade Do Mesmo Sexo e Criancas by   style="text-decoration: underline;" >mrc71

quarta-feira, 26 de março de 2014

Ser gay e ser casto ?


Já nem me lembro de que, para alguns, dizer "homossexual" é referir-se a uma raça diferente, ou até a um género diferente. Já nem me lembro de que alguns cristãos pensam que sou o tipo mais pervertido (mas um pervertido que têm de tratar cordialmente), e de que alguns laicistas pensam que sou o tipo mais hipócrita. Uns por eu sentir atracção por pessoas do mesmo sexo, e os outros por eu não praticar essa atracção.

É melhor lerem de novo a última parte.

Exacto: sinto atracção por homens. Não, eu não durmo com eles, pela mesma razão que montes de católicos não dormem com as pessoas com quem não estão casados. Acho que iam ficar espantados com a quantidade de vezes que as pessoas ouvem a primeira parte (ele é gay) mas não a segunda (ele é celibatário) – apesar da segunda parte ser a única que é da minha responsabilidade.

Certa vez escrevi todo um artigo sobre como é que é isto de ser celibatário e gay e católico, e sabem qual foi a primeira reacção que apareceu na caixa de comentários? "Arrepende-te!".

http://www.catholiceducation.org/images/Christ/christcross56.jpgNão é que sejam assim todos os que descobrem que eu sou gay. Na maioria dos casos, as pessoas a quem disse – principalmente família e amigos – reagem com compaixão e até admiração. Tipicamente dizem "fico contente de que confies em mim ao ponto de me contares isso". Mas mesmo os mais compreensivos nem sempre compreendem o que é que eu estou a dizer, quanto mais não seja porque (ao contrário de mim) não gastaram os últimos 14 anos a descobrir, e também porque a frase "eu sou gay" não é uma frase simples.

Não me incomoda muito a palavra "gay", mas alguns de nós no espaço católico gay preferimos a expressão "atracção pelo mesmo sexo" (ingl. same sex attraction; abrev. SSA). Parece-me mais rigorosa que "gay" ou "queer" ou outras, porque dá a entender que a homossexualidade é qualquer coisa que eu tenho, mais do que qualquer coisa que eu sou. É assim que eu vejo as coisas. Por isso a ideia de cultura gay, direitos gay, casamento gay, e "tudo o mais" gay, é estranha para mim. Seria como falar da cultura "intolerância ao glúten", ou dos direitos "músicos".

Isso não quer dizer que eu não me identifique fortemente com aqueles aspectos do meu ser que é habitual serem associados à ideia de se ser "gay". Tenho sensibilidade musical, sou palavroso, sou intuitivo, tenho um forte sentido estético. Mas os homens com SSA não tem o monopólio dessas coisas, e o facto de eu ter essas características não significa que eu faça parte de uma cultura especial; significa apenas que eu sou eu próprio, e não sou outra pessoa.

Também não quero banalizar a experiência de ter SSA (atracção pelo mesmo sexo). O sexo não é tudo, mas, como qualquer pessoa que tenha disfunção sexual sabe, é muito. Juntem o aspecto sexual às outras coisas que homens e mulheres homossexuais frequentemente experimentam – depressão, baixa auto-estima, solidão, sensação (ainda que falsa) de ser totalmente diferente – e vão descobrir que é uma cruz pesada.

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Experimentei fazer tratamentos em todas as áreas que referi, mas ninguém fica totalmente tratado neste lado de cá do céu. A solidão pode ser a pior parte: não a ausência de amigos, porque eu tenho amigos, mas o esforço de abrir caminho para viver numa sociedade que constantemente te está a dizer que o amor romântico é o único acesso para a verdadeira felicidade, e que o celibato (para não dizer a virgindade!) é uma espécie de transtorno psíquico.

Depois há a questão da amizade. Gosto de homens, e vou gostar sempre. Isso não é bizarro, não é estranho, nem sequer é gay. Mas não é tão simples como dizer "vê, mas não toques" – a castidade é uma questão do coração, da alma, das emoções, mas é também uma questão inguinal. O que é que fazes se o teu melhor amigo te excita? Como se aprende a amar outro homem sem o converter num ídolo?

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Yes, I'm attracted to men;  no, I don't sleep with them, for the same reason that a lot of Catholics don't sleep with people they're not married to.
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Estas questões continuam presentes em mim mas já nenhuma delas é o centro das atenções. É preciso lutar, rezar e pedir conselho, oferecer eventuais quedas, e levar a nossa vida para a frente. Nenhuma das coisas que tenho de fazer é exclusiva de homens ou mulheres gay. Ser "hetero" não é garantia de ter uma sexualidade saudável, luminosa, integrada; apenas significa que o mesmo concerto musical belo e dramático é tocado numa clave diferente. Ninguém pode saltar fora deste barco.

Mas as coisas melhoram. Se há dez anos alguém me dissesse que a minha vida iria ser como é hoje os meus olhos teriam saltado das órbitas. Nunca imaginei que as coisas pudessem chegar a ser tão boas, que eu me tornaria tão confiante, que muitas vezes eu iria sorrir sem ter nenhuma razão especial.

Você deve estar agora a perguntar como é que eu consegui vir de lá até aqui. Não tenho uma resposta rápida. Foi preciso muita oração e muito trabalho, e o amor e a paciência de irmãos, irmãs, conselheiros, e amigos. Se quer um bom ponto para começar – para si ou para alguém que conheça, ou simplesmente porque quer compreender tudo isto um pouco melhor, eu recomendo fazer uma visita a People Can Change e Courage. Sugiro conseguir um exemplar de Fr. Harvey The Homosexual Person e do livro de Alan Medinger Growth Into Manhood.  Também pode tentar a obra de Melinda Selmys Sexual Authenticity e a de Wesley Hill Washed and Waiting.  E obviamente também há o meu blog.

Mas o mais importante deve ser mesmo isto: é possível, mas sozinho não é possível – e a Igreja pode ser a melhor aliada. Talvez ainda não compreenda porque é que a Igreja ensina o que ensina; mas não desista de a ouvir. Talvez ainda não sinta o amor de Jesus na Missa; então vá mais vezes, não menos vezes. Talvez tenha ido a um padre que não percebeu, então encontre um que perceba.

Acima de tudo, não aceite respostas fáceis, nem da direita nem da esquerda. O caminho mais rápido raramente é o mais correcto, e o chegar pelo mais longo faz a viagem valer a pena.