Heterosexuality is romantic and/or sexual attraction or behavior between members of the opposite sex or gender. As a sexual orientation, heterosexuality refers to "an enduring pattern of or disposition to experience sexual, affectional, physical or romantic attractions to persons of the opposite sex"; it also refers to "an individual’s sense of personal and social identity based on those attractions, behaviors expressing them, and membership in a community of others who share them".
Homosexual relationships and acts have been admired, as well as condemned, throughout recorded history, depending on the form they took and the culture in which they occurred.
It is one of the three main classifications of sexual orientation, along with a heterosexual and a homosexual orientation, all a part of the heterosexual-homosexual continuum. Pansexuality may or may not be subsumed under bisexuality, with some sources stating that bisexuality encompasses sexual or romantic attraction to all gender identities.
Sexual orientation is an enduring emotional, romantic, sexual, or affectionate attraction toward others. It is easily distinguished from other components of sexuality including biological sex, gender identity (the psychological sense of being male or female), and the social gender role (adherence to cultural norms for feminine and masculine behavior). Sexual orientation exists along a continuum that ranges from exclusive heterosexuality to exclusive homosexuality and includes various forms of bisexuality.
Bisexuality may be a difficult topic to comprehend. Many of us are taught to look at almost everything in the universe as a duality: male and female, light and dark, hot an cold, moral and immoral, etc. This is also seen with human sexual orientation. Most view it as existing in two forms: heterosexuality and homosexuality. But human sexuality is a little more complex than that. One cannot squeeze the full range of human sexual feelings and behaviors into only two classifications.
Heterosexism, however, denotes the "system of ideological thought that makes heterosexuality the sole norm to follow for sexual practices". As a bias favoring heterosexuals and heterosexuality, heterosexism has been described as being "encoded into and characteristic of the major social, cultural, and economic institutions of our society" and stems from the essentialist cultural notion that maleness-masculinity and femaleness-femininity are complementary.
Queer theory's main project is exploring the contesting of the categorization of gender and sexuality; identities are not fixed – they cannot be categorized and labeled – because identities consist of many varied components and that to categorize by one characteristic is wrong.
Queer theory, however, has been criticized in a myriad of ways (Jagose, 1996). One set of criticisms comes from theorists who are sympathetic to gay liberation conceived as a project of radical social change. An initial criticism is that precisely because ‘queer’ does not refer to any specific sexual status or gender object choice, for example Halperin (1995) allows that straight persons may be ‘queer,’ it robs gays and lesbians of the distinctiveness of what makes them marginal. It desexualizes identity, when the issue is precisely about a sexual identity (Jagose, 1996).
No simple, single cause for sexual orientation has been conclusively demonstrated, but research suggests that it is by a combination of genetic, hormonal, and environmental influences, with biological factors involving a complex interplay of genetic factors and the early uterine environment.
Prenatal androgens may therefore influence adult human sexual orientation in both sexes, and a mother's body appears to 'remember' previously carried sons, altering the fetal development of subsequent sons and increasing the likelihood of homosexuality in adulthood.
Many educated Catholics know that the Church bases her moral teaching on Natural Law, but few educated after the 60′s know what that means. It all begins with Romans 1:18-21:
Like similar attempts to avoid rational discussion of an issue, the homophobia argument completely misses the point. Even if a person were afraid of homosexuals, that would not diminish his arguments against their behavior. The fact that a person is afraid of handguns would not nullify arguments against handguns, nor would the fact that a person might be afraid of handgun control diminish arguments against handgun control.
"What is the difference between a gay and a straight man?" with the answer being, "Six beers." Could it really be true that homosexual and heterosexual males become one after the consumption of only six alcoholic grain beverages?