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Attitude towards disability
Attitude towards disability
Attitude towards disability
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I think the inherent issue with fetishization is that it tends to pare a person down to what they are, not who they are. Exploring pleasure and possibilities for sexuality should not stray into taking control of a person's characteristics for your own use. Devoteeism objectifies an amputee's body without consideration of who they are as a person and how they feel. Many fetish websites do the same thing, what with the way minorities have become their own categories for pornography. In Kafer's article "Desire and Disgust", she mentions how her friends and family were disgusted by devotees, who professed their sexual attraction to her impaired body. She demonstrates the binary of desire and disgust that people often operate by when it comes to sexual exploration; for example, when certain kinks are mentioned online (to keep this forum as professional as possible, I don't wish to provide …show more content…
This could be used somewhat like a spectrum when exploring new sites of pleasure and possibilities for sexuality. Instead of maintaining a strict "yes" or "no" for experiences, people could instead have soft limits, which are things they might be open to experiencing under specific conditions, and hard limits, which they do not want to experience under any circumstances. Relating this concept to impairment, a "hard limit" would be not interested sexually, while a "soft limit" would be perhaps open to having sexual experiences with, but not sure. This would add more levels to the binary of desire and disgust, but replacing disgust with non-interest. (Some people may simply just not be sexually interested in someone for a reason they cannot change. I think there is a very fine line between understandable lack of interest and prejudice/discrimination. In comparison to devoteeism, and the more general sexual desire, I think non-interest is the true opposite of desire, rather than
“Amputees by Choice” written by Bayne and Levy, conists of an unusual topic. Bayne and Levy examine and discuss two basic questions. The first question they look into is the motivations people to have a perfectly healthy limb amputated? The other question concerns what circumstances would a doctor comply with a patients’ wish to get a limb amputated. Along with the other two questions, Levy and Bayne discuss other erratic cases involving the amputation of one’s limbs. More specifically, Levy and Bayne attempt to define and analyze Body Dysmorphic Disorder (BDD). This disorder occurs when people think incorrectly about their healthy limbs. In addition to BDD, Apotemnophiles are sexually attracted to amputees, and are sexually excited by the fact that maybe becoming an amputee as well.
In “The Achievement of Desire,” Richard Rodriguez references Richard Hoggart’s book The Uses of Literacy in order to explain his experience and struggles as a student by comparing his story to Hoggart’s story. Rodriguez introduces Hoggart’s personal experience in order to justify his behavior at home and school. Rodriguez considers himself to be a “scholarship boy” because according to Hoggart, a “scholarship boy” is the student that is a good student but a bad son (518). At a young age, Rodriguez began to develop ideas and costume different from the ones his parents taught him; Rodriguez indifference to the Hispanic culture caused him to physically and mentally alienate from his family members (515). Hoggart did not have Mexican descendants but he still alienated himself from his family, as he believed he had to accustom to a life in school that did not match his life as a son (518).
"They turn casually to look at you, distracted, and get a mild distracted surprise, you're gone. Their blank look tells you that the girl they were fucking is not there anymore. You seem to have disappeared.(pg.263)" In Minot's story Lust you are play by play given the sequential events of a fifteen year old girls sex life. As portrayed by her thoughts after sex in this passage the girl is overly casual about the act of sex and years ahead of her time in her awareness of her actions. Minot's unique way of revealing to the reader the wild excursions done by this young promiscuous adolescent proves that she devalues the sacred act of sex. Furthermore, the manner in which the author illustrates to the reader these acts symbolizes the likeness of a list. Whether it's a list of things to do on the weekend or perhaps items of groceries which need to be picked up, her lust for each one of the boys in the story is about as well thought out and meaningful as each item which has carelessly and spontaneously been thrown on to a sheet of paper as is done in making a list. This symbolistic writing style is used to show how meaningless these relationships were but the deeper meaning of why she acted the way she did is revealed throughout the story. Minot cleverly displayed these catalysts in between the listings of her relationships.
An oppressed soul finds means to escape through the preparation of food in the novel, Like Water for Chocolate (1992). Written by Laura Esquivel, the story is set in revolutionary Mexico at the turn of the century. Tita, the young heroine, is living on her family’s ranch with her two older sisters, her overbearing mother, and Nacha, the family cook and Tita’s surrogate mother. At a very young age, Tita is instilled with a deep love for food "for Tita, the joy of living was wrapped up in the delights of food" (7). The sudden death of Tita's father, left Tita's mother's unable to nurse the infant Tita due to shock and grief. Therefore Nacha, "who [knows] everything about cooking" (6) offers to assume the responsibility of feeding and caring for the young Tita. "From that day on, Tita's domain was the kitchen" (7). Throughout the novel, food is used as a constant metaphor for the intense feelings and emotions Tita is forced to conceal.
Timothy Brook’s book, The Confusions of Pleasure: Commerce and Culture in Ming China is a detailed account of the three centuries of the Ming Dynasty in China. The book allows an opportunity to view this prominent time period of Chinese history. Confusions of Pleasure not only chronicles the economic development during the Ming dynasty, but also the resulting cultural and social changes that transform the gentry and merchant class. Brook’s insights highlight the divide between the Ming dynasty’s idealized beliefs, and the realities of its economic expansion and its effects. Brook describes this gap through the use of several first hand accounts of individuals with various social statuses.
Sexuality has often been confused with pornography. It has been trivialised as something that is a denigration and denial of true feeling by sensationalising genuine expressivism.
In “A Hunger”, “The Penal Colony”, and Metamorphosis by Franz Kafka, Kafka succeeded in showing his individuals as obsessed with their profession; however their obsession caused their doom because society asks so much from an individual, only so much can be done. However, regardless of that, these individuals choose their work over themselves, and not even bad health or death can stop them. Because society places immures pressure on Kafka’s work obsessed character, they neglect their well-being and cause their own downfall.
Haidt (1997) suggested that facial expressions used to reject physically disgusting things are also used to reject certain kinds of socially inappropriate people and behaviors. If the facial reactions are the same, then feelings towards rejecting a physically disgusting thing and a socially inappropriate person or behavior are related. The feeling that is elicited from physically disgusting things as well as socially inappropriate people can be attributed to the same source. Haidt’s research tied together how a disgusting stimulus can be connected and resonate the same cognitive processes that makes someone disgusted to a socially inappropriate person. If the same facial reactions are used then it is possible that a socially inappropriate person’s actions can come off as disgusting.
Medicalization describes the shift in authority concerning abnormal human conditions. Quirks previously seen as by-products of maturation began to see heavy examination and were classified under medical terms. As a result, the past few decades have seen an obscene number of compulsions and disorders deemed medical conditions, further exacerbating the unnecessary institutionalization of many harmless irregularities. This string coincides with the growing popularity of sex addiction and the debate over its inclusion in the Diagnostic and Statistical Manual of Mental Disorders (DSM). The mere thought of such a neurotic desire potentially joining the DSM alongside major mental and learning disorders epitomizes the depths to which society has sunk in recognition of truly straining abnormalities.
This essay will explore two topics shown in the film The Talented Mr. Ripley, a psychological thriller which is based in a novel made by Patricia Highsmith. These two topics are desire & violence. I chose this topics because of three reasons, the first one is that desire is what makes characters act impulsively and irrationally. The second one is that desire is what leads to violence in the first place; and the third one is that desire is something very interesting because everyone, absolutely everyone, wants things they can’t have.
Sexual objectification refers to the way in which a person sexually reduces another by treating them as a mere sex object (Halwani). Sexual objectification is rarely referred to as a benign topic, though throughout this evaluation, an enlightened, thou broad range of opinions are discussed emphasising the ambiguity of the term in relation to the morality of sexual objectification. Halwani’s definition only embraces ‘treatment’ and or the ‘behavioural’ aspects of sexual objectification, nevertheless Halwani recognises that the process by which someone is sexually objectified occurs most frequently throughout the following scenarios: During casual sex, as the parties desire nothing more than the others body party, essentially their sexual parts. When we look at naked pictures of people and become intrigued by their sexual aspects. Engaging in pornography, as the material already objectifies it’s actors as models (Halwani). Perving on a person’s bodily features such a “her booty” as he or she walks by. Catcalling, by reducing the person solely to their physical appearances and lastly, fantasising about someone, as it objectifies them solely on their physical appearances and can in turn symbolise men or women holistically (Halwani, 2010, pp 186). Allowing for a broader discussion in relation to when sexual objectification is morally permissible (if ever), idea’s constructed by Immanuel Kant, Martha Nussbaum and David Soble are broadly evaluated in order to construct when sexual objectification is permissible.
People with sexual with masochism disorder experience sexual joy through activities such as restraint, whippings, or other ways of suffering (Schug & Fradella, 2015). Fish enjoyed whipping and even inserted needles into his body to have multiple forms of physical pain to satisfy his sexual desires (Blanco, 2015; Ouzman, 2008; Taylor, 2004; Twisted Minds, 2007; Zhang, 2013). However, many of these activities are dangerous and have the potential to kill someone (Schug & Fradella, 2015). Fish used the beatings as a start for torturing young children, but eventually Fish raped, killed, and committed cannibalism (Blanco, 2015; Casale, 2014; Ouzman, 2008; Taylor, 2004; Twisted Minds, 2007; Zhang, 2013). Sexual masochism begins in childhood and continues to adulthood (Schug & Fradella, 2015). Fish was merely a child when he discovered he enjoyed beatings
The disorder that I chose to study for this assignment is Voyeuristic Disorder. Voyeurism refers to one of the behaviors in a group of sexual problems called paraphilias. Paraphilias are associated with sexual arousal in response to stimuli not associated with normal sexual behavior patterns. Voyeurism is a practice in which an individual derives sexual pleasure from observing other people. Voyeurism is a practice in which an individual derives sexual pleasure observing other people engaged in sexual acts, nude, in underwear, or dressed in whatever other way the voyeur finds appealing. Differentiating innocent enjoyment of nudity from behavior that is similar but deviant in other circumstances can sometimes be difficult (Krueger & Kaplan,
The issues of sexual ethics in relation to morality and perversion have been addressed in depth by each of the gentleman at this table. Sexual activity as described by Solomon and Nagle is comprised of a moral standard and ‘naturalness’ aspect. So, in claiming an act is perverted we must first examine it through a moral framework and understand how this interacts with the ‘naturalness’ of a particular act. Solomon makes the distinction as follows “Perversion is an insidious concept…To describe an activity as perverse is not yet a full blown moral condemnation, for it need not entail that one ought not to indulge in such activities.” Along with the examination of the nature of an act, there must be clear justification as to why sexual acts deserve special separate ethical principles. The question arises: does an act simply due to its sexual nature deserve a separate form of moral inquisition than other acts that occur in nature? In this essay I shall argue that perversion and immorality are not mutually exclusive. By this I mean that a sexual act that is, by my definition, immoral must also be perverted. It is also my contention that if an act is perverted we must also define it as immoral. This second part of the argument is contrary to what many of you have claimed. At the outset of this paper I would also like to state my support of Thomas Nagel’s argument holding that the connection between sex and reproduction has no bearing on sexual perversion. (Nagel 105)