I have examined in the first response essay that for me sex would be defined as a penetration of penis into vagina, which does not have to be driven by procreation. As well as, the stimuli of pleasure which would be a key component so is the orgasm, but it would not define sex. Moreover, cybersex is defined in the reading Cybersex as “erotic and sexual pleasure experienced through cybernetic technologies and communication”, as well as “all sexual activities and experiences encountered in cyberspace.” (Stenslie 303) Cybersex has depersonalized and desensitized sexual relations between actual people offline because cybersex is related to the technology involved in the cyber-world. All technology, in my opinion, takes away from person-to-person interactions, which relates to this essays issue which states that cybersex relates to technology which gathers all to be together, although we are all apart. Cybersex works with many different technologies such as robotics with the “cyberSM” project which works in conjunction with teledildonics, artificial biological products with the vibrator and other simulators, and digital infrastructures with porn or “cyborgasm”. All these technologies in cybersex take away from human interaction because these devices and programs make a fantasy reality, satisfying peoples needs and desires. Cybersex has become available at any time and most of the technologies are free of charge, which as a result makes it easier for the general public to use. In addition, these programs and devices are in an evolutionary track in which at the beginning people may only communicate via the telegraph and now people have the capability to immerse themselves tactically as well as aurally and visually. Abounding amounts ... ... middle of paper ... ...to feel as if this operating device has emotions and he becomes in love with the system. He is obsessed, detached from his loved ones and wanting a relationship with the operating system as if it was an actual person offline. This film’s main point intertwines with why cybersex shuts off real world interactions between actual offline people by questioning how the existence of artificial intelligence in human society might affect that society. In conclusion, cybersex gives an alluring and sexy freedom to do multiple things with ones imagination, body and creativity. An example of this freedom given in New Sexuality is “to experiment with surfaces and depths of ones desires and fantasies”. (Waskul 370) This freedom shows how people desire cybersex more than corporally intimate sex and how they desensitize and depersonalize their actual offline relationships easily.
Meghan Daum, born in1970 in California, is an American author, essayist, and journalist. Her article “Virtual Love” published in the August 25-September 1, 1997 issue of The New Yorker follows the author’s personal encounter with cyberspace relationships. Through this article the author presents to us the progress of an online relationship that after seeming entertaining and life changing at the beginning becomes nothing more than a faded memory. In fact she even ends the text stating that “reality is seldom able to match the expectations raised by intoxication of an idealized cyber romance.”(Daum, 1997, P.10) Daum concludes that online-dating or virtual love rarely survives the physical world when confronted by its obstacles such as its pace, idealization, and mainly expectations. However, although the message of the author is true, yet the way by which it was conveyed is found faulty.
Bersani believes that abolishing the self opens many options, sexually and psychologically. He rejects conventional ideologies pertaining to sexuality like gender, identity and inequality but proposes new ways of thinking about sex and one's sexual identity by showing the reader new and unusual ways of viewing homosexuality and sexuality in general. In the article, Bersani discusses "the self" and how it should be eradicated. The following is what Bersani thinks of "the self". It is the self that swells with excitement at the idea of being on top, the self that makes up the inevitable play of thrusts and relinquishments in sex an argument for the natural authority of one sex over the other side of the ring.
The Erotic is one thing that is always on all living human minds just like eating is when one is hungry or sleeping when one is tired. There are beliefs that some people agree with and some that don’t for example; men and women may not have the same opinion on how the erotic affects both of their genders. Many men believe that it makes them sit in a more powerful position, a position where women need them to fill this erotic feeling. Although, women needing men for such a thing is an argument worth fighting because, women are just as capable of taking care of themselves just as men do. Individualism is a trait that women all over the world have started to increasingly embrace, thriving with the amazing feeling that it allows them to feel. “Uses of the Erotic” encourages individualism.
Donna Haraway’s 1984 “A Cyborg Manifesto” is an enduring essay unceasingly analyzed, critiqued, and adored by scholars and students. The piece, in which Haraway uses the cyborg as a metaphor to scrutinize hegemonic problems and refuse the binary, claims that “the boundary between science fiction and social reality is an optical illusion.” In other words, like the cyborg who cannot distinguish whether it is a machine or an organism, in society there is no difference between male and female; rich and poor; black and white. There is only gray, and there are countless shades of it. “A Cyborg Manifesto” is an influential essay that has been relevant to the past and is still relevant to the present. Hence, it is no surprise that it has inspired
References to Kurt Freund’s studies to “assess sexual arousal in men and women” and Alfred Kinsey’s “sexual orientation” scale are made to further explain how sexuality and asexuality are not solid concepts with strict definitions of their own but rather more multifarious. For
It is of particular interest to look at sexuality in relation to the modern daily life. What may seem abnormal and even abject in daily life is constitutive in human sexuality. It goes beyond normal functioning, rationality, and purposefulness, making sexuality inherently excessive. The discrepancy between the sexual and daily life connotes the otherness of sexuality. Freud mentions this in Three Essays on The Theory of Sexuality in his contention that perversion should be used a term of reproach: “no healthy person, it appears, can fail to make some addition that might be called perverse to the normal sexual aim.” Although he may have been focusing on the abnormal particularities in normal sexual life, this idea expounds ...
This article provides research evidence of the risk of contracting an HIV or STI through the open accessibility of the internet. I will utilize the research in order to prove my point that it is more likely to contract HIV through online dating sites. In my argument proving that the growing accessibility to the internet has increased the number of members per site and the number of STI’s contracted because of not full knowing the partner you are engaging sexual contact with.
Yitzchak M Binik; Kenneth Mah; Sara Kiesler. The Journal of Sex Research: Ethical issues in conducting sex research on the Internet.; Feb 1999; 36, 1; Research Library Core pg. 82
Shmoop Editorial Team. "Brave New World Theme of Sex" Shmoop.com. Shmoop University, Inc., 11 Nov. 2008.
The article, “The Death of The CyberFlaneur” written by journalist Evgeny Morozov, discusses the social implications of technology. Morozov’s purpose is to inform the reader bout what a cyberflaneur was and how in 1998 some people believed cyberflaneur would progress and become known to many others. What is cyberflanuer, well cyberflaneur is a person who surfs the internet no intentions to finding something. Morozov demonstrates through ethos how cyberflaneur has declined. He utilizes a tone of credibility throughout his essay by quoting and naming important web sites and people.
In conclusion, technology has evolved and influenced our society drastically when it comes to human interaction. William Gibson’s Burning Chrome is a postmodernism/cyberpunk story that blurs the boundaries between what is being human. The story also blurs the line between the physical and the virtual that a human being interacts. The advances we had made with our technology have gotten to the point where it has entwined with human anatomy. Gibson’s novel was partly based on how our civilization is more and more coming together with technology. Another thing Gibson portrayed was how a person’s mind is transferred into a whole new world with the use of our modern devices. In the end, our society’s interaction with both machines and humans is getting to the furuturistic virtural world that Burning Chrome depicts in its text.
Sexuality gained a connection to the truth. This results into the idea that sexuality is a part of identity and a key aspect in understating who we are individual. And all of this is only possible due to the discourse of sexuality, which is determined by social culture and time. However, the idea that sexuality objectively defines who you are is false, because the idea where this is based on, the “repressive hypothesis” also is
Davis, M., Hart, G., Bolding, G., Sherr, L., & Elford, J. (2006). Sex and the Internet: Gay men,
Under threats such as “asexual are just people who need to get raped hard and often enough” and “Just kill yourself, please seriously, just die. Please kill yourself. In a very painful way” a community of very brave people come together to create a name and a place for themselves (qtd. in Swankivy). From most every age group, religion, nationality, and sex these people are united by only one common denominator – they fall into category “X” of Alfred Kinsey’s scale of human sexuality.
Asexuality is a subject that has received very little academic attention. A few early studies on sexuality in general noted its existence, however, it wasn’t until a national probability sample in 2004 that any research began to actually focus on asexuality itself. The asexual community isn’t much older. Of course asexuals have existed throughout history, but prior to the public availability of internet, few identified as such, or were aware that others like them existed. Many small groups of asexuals formed online, but it wasn’t until 2001, with the launch of AVEN (the Asexuality Visibility and Education Network), that they drew the attention of people who did not identify as asexual.