of Gay Americans.
Both Levin and Alter base their arguments on the premise that it is not unreasonable for many Americans to feel an aversion to homosexuals. Their claim is that this aversion is not a prejudice that should be treated in the same manner as a prejudice against African Americans. This claim is based on their assumption that people have a right to such feelings because they are based on "conscience" (Levin 504) or merely on "personal distaste" (Alter 501). Levin carries this claim forward in the attempt to demonstrate that "laws banning private discrimination against homosexuals" infringe on the right of other Americans to act according to their consciences (504). Since they conscientiously believe that homosexuality is "intrinsically abhorrent, a violation of divine commands, a threat to their children," these Americans will be forced by Gay civil rights laws to associate with people their consciences tell them they should avoid (Levin 504). The reason Levin believes prejudices against black people and Jews and those against Gay people are not equivalent is that Gay people can disguise their sexual preferences but blacks cannot hide their race. Also Jews might feel compelled to express their religious beliefs because their consciences tell them to, but "it is hard to think of a comparable motive that could induce a homosexual to refuse to disguise his homosexuality from a prospective employer" (Levin 504). This, apparently, is the manner in which homosexuals should have to live since it respects the freedom of conscience of others. According to Levin, anyone who supports civil rights for Gays is expressing a desire to infringe on Americans' right to choose with whom they will associate.
Levin clearly makes no argument other than his basic point about civil rights laws forcing people to go against the
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