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Sex without love sharon olds analysis
Sex without love sharon olds analysis
Sex without love sharon olds analysis
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Rejecting Repentance Everyone has a past. Some people embrace their mistakes while others crumble and hide behind theirs. While someone’s past might affect their future, it will not determine the person they are. There is no age, height, gender, or race requirements for error, but a variety of religions, especially Christianity, emphasize this standard. In the poem “Sex without Love” by Sharon olds, the concept of religion is used to constantly remind the audience of the speaker’s attitude about sex before marriage. Although the religious speaker in this poem is confused and insulted by the actions of fornicator’s, she utilizes the bible as a sarcastic tool instead of judgmental. The tone of the poem makes it more relatable to the audience. Just like the speaker, people are often confused by others actions and that make them afraid and sometimes insulted by them. She stated, “How do they do it, the ones who make love without love?”(Olds 233). This question was not as much literal as it is metaphorical. Some people believe life imitates art and others believe art imitates life, but in this instance life is not imitating art as much as it is disrespecting …show more content…
She exclaims, “Beautiful as dancers, gliding over each other like ice-skaters over the ice,” (Olds 233). Not only does this description paint a rose-tinted picture in the audience’s head it compares two things that should not be alike but they are. It would have been fairly easy for the speaker to depict fornicators as detestable and horrid people, but instead she leaves room for the audience to make their own decisions about them. They are similar to beautiful things but never established as beautiful themselves. Since the speaker voices her opinion through religion this line could certainly reflect how the devil is described as the enemy who prowls around like a roaring lion. The devil is not a lion but he falsely imitates
The poem is written in the style of free verse. The poet chooses not to separate the poem into stanzas, but only by punctuation. There is no rhyme scheme or individual rhyme present in the poem. The poems structure creates a personal feel for the reader. The reader can personally experience what the narrator is feeling while she experiences stereotyping.
Our second poem displays the lost meaning of religion, confusion of love and how our misinterpretations on both lead us to think. Take for instance this line: “No way is [he] bringing me home. He wants someone to fix his religion.” Humans constantly want another human to give meaning to their lives in any kind of way. Some even go as far as interpreting sex and one night stands as actions of sincere love. Our secondary character is trying to find meaning in his religion once more, probably thinking if he finds someone to have sex with, eventually they’ll fall in love and it’ll give his life meaning again, ultimately “fixing” his religion. The character’s self-doubt about his religion and his actions to recuperate that meaning displays the lost meaning of religion. The line “Believe me I love religion, but he’s too quiet when praying” shows the lack of knowledge in America when talking about religion. Praying is a sacred time for people to talk to God and be thankful for them or to ask for guidance. Stating that “he’s too quiet when praying” shows a kind of lost in the meaning of religion, as it’s not a thing that’s enforced as much as it was decades
The Bible which is seen as one of the most sacred text to man has contained in it not only the Ten Commandments, but wedding vows. In those vows couples promise to love, cherish, and honor each other until death does them apart. The irony of women accepting these vows in the nineteenth century is that women are viewed as property and often marry to secure a strong economic future for themselves and their family; love is never taken into consideration or questioned when a viable suitor presents himself to a women. Often times these women do not cherish their husband, and in the case of Edna Pontiellier while seeking freedom from inherited societal expectations and patriarchal control; even honor them. Women are expected to be caretakers of the home, which often time is where they remain confined. They are the quintessential mother and wife and are expected not to challenge that which...
Love and Lust in Play-By-Play, Sex without Love, and Junior Year Abroad. Lust is an incredibly strong feeling that can prove to be almost uncontrollable, leading it to commonly be mistaken for love. Due to the relative closeness of these emotions, both are often confused, and even when one is in love he or she does not recognize it. Many think that love just comes knocking on one's door and one will know when it does, but they don't realize that for love to occur, a relationship has to be worked out.
The Desert at Hand, the first poem she read to us, although by far the one which moved me the most, seemed very confusing at first. She opens "Love is also fragment: the cheek of the moon's fat-boy face giving itself up to be kissed, the ingredient phrase, I can't live without you, the sum of the few words that truly invent themselves - You are." At first, the impression of the poem's direction and attitude seemed positive, inspiring the thought that love really is self-sufficient despite it's fragility. Even the title The Desert at Hand seems to imply a biblical simile, that love is a test which can both test and strengthen you, just as Jesus' 40 days in the desert was a time of great temptation and redemption for him.
"Sex without Love" is a poem by Sharon Old, who states in the opening line "How do they do it, the ones who make love without love?" It starts out with judging those, who have sex outside of having feeling for one another. It describes the sex in the third line as without feeling more as a techniques, which is describe "beautiful as dancers.. over each other like ice skaters." Sex without love to the author is described more as an act, which is performed instead of two people in love, who sex is in love not because of the act but instead of the love of the person. The author seems to climax in the literal sense at line nine : come to the Come to the … then God comes in picture after the act is done. Judgment and sin is the mood of this poem of how two people can commit an act of a heart and soul without disappointed God.
Religion and class are still issues in relationships but members of our generation tend to question them less, yet these issues have never been a complete deterrence to a happy and healthy relationship. As time periods change so do the values and morals of the upcoming generations. As illustrated the younger the generation, the more liberated they become to make their own decisions and mistakes. It is the mistakes that we learn from that teach us life’s greatest lesson. After all, if we never made a mistake how would we know if we are leading a correct life?
There was a man by the name of Thomas of Elderfield who had a life full of ups and downs, but who never lost his faith in Christianity. He came from a poor family and worked his way up the social ladder to a successful business man. This climb up the social ladder was beneficial to him, but soon led to trouble as he attracted a suitor. After several years of infidelity with the suitor, Thomas’s conscious got to him and he discontinued seeing the married woman. His faith in God kept him from returning to her despite her repeated attempts at pulling him into sin. Thomas could not live with the weight of the sin on his shoulders so he went to a priest to confess what was causing him anguish and repent for his sins. “Eventually God's grace intervened and remorse stung him; so he presented himself to a priest and took his healthy advice to do proper penance for his offence,” (Malmesbury, par. 2). The woman remarried a man named George years after her first husband had passed away. In time George found out about his new wife’s previous infidelity...
The first century morality was not unlike our twenty-first century morality. Premarital and extra-marital affairs exist in both. Prostitution is common in both centuries. The speed in which sexual perverseness can occur in today’s society can occur at a much more rapid rate due to the Internet, however, with the same outcome as it was then, the defiling of one’s body, a body that belongs to God. God forgives us as Christians, as King David wa...
At the start, the first stanza of the poem is full of flattery. This is the appeal to pathos. The speaker is using the mistress's emotions and vanity to gain her attention. By complimenting her on her beauty and the kind of love she deserves, he's getting her attention. In this first stanza, the speaker claims to agree with the mistress - he says he knows waiting for love provides the best relationships. It feels quasi-Rogerian, as the man is giving credit to the woman's claim, he's trying to see her point of view, he's seemingly compliant. He appears to know what she wants and how she should be loved. This is the appeal to ethos. The speaker seems to understand how relationships work, how much time they can take, and the effort that should be put forth. The woman, if only reading stanza one, would think her and the speaker are in total agreement.
What was once so pure is now a rarity. In today’s society, half of the marriages in the United States are ending in divorce. A person cannot go to the theater without seeing at least one sex scene on the screen, and the shorter or tighter the outfit, the better. The fine line between loving the whole person, inside and out, to just being sexually attracted to them is being crossed more than ever before. This is what the 21st century calls “normal.” However, one has to question if anything has really changed since the writing of The Divine Comedy. By comparing Dante’s Inferno circle about lust and the 2013 hit movie, Temptation: Confessions of a Marriage Counselor, there is a clear parallel between the two. In both stories, the major theme is love; however, both show the perversion of that throughout.
Gayle Rubin’s “Thinking Sex: Notes for a Radical Theory of the Politics of Sexuality” focused on the history of sexuality and sexual persecution. Gayle Rubin recognizes the idea of sex as a natural force that exists prior to social life and which shapes institutions and society. First, Rubin, emphasizes the idea of negative sex, by showcasing views by other scholars. Rubin notes Foucault in his 1978 publication “The History of Sexuality”, as “sex as the natural libedo wearing to break free of social constraint” (Rubin, 149). This leads Rubin to her understanding of sex negativity. Sex, as Rubin depicts, is dangerous, destructive and a negative force and sex negativity is any negative sexual behaviour other than married or reproductive sex. Many Western religious believe that sex should only be for reproductive reasons and that pleasure and anything outside of martial sex should not be experienced. Third, Rubin goes on to construct the charmed circle, distinguishing good and bad sex. Resulting from sex negativity, Rubin develops an illustration of good and bas sex, better known as the charmed circle. Instances of bad sex include; casual,
In this essay, I will explain how religion is sometimes used to mobilize against LGBT people, how some people’s religious and personal doctrines conflict regarding LGBT issues, and how religious belief and community can be a positive force for the LGBT community. In history, mainstream Abrahamic religions have had a negative relationship with LGBT persons. Beginning during the Hebrew exodus of Egypt, the purity codes documented in the Hebrew Bible’s Book of Leviticus explicitly stated a slew of rigid rules that attempted to keep a new Israelite nation “clean”. As William Countryman argues in the article “Dirt, Greed, & Sex”, the Bible sets a precedent for what is “clean” and pure as well as what is “dirty”. In this sense, dirty means where something doesn’t belong, or is out of place.
During the poem the speaker does not address his readers. The readers are simply overhearing a man assessing the society in which he lives as he daydreams about what is could be and yet what it is not. It is evident that his goal is to get the readers to look down upon this society which is so caught up in daily routine; prohibiting anyone from having freedom of imagination. This detachment that is created between the speaker and his readers incorporated with the boring monotone at the very beginning of the poem gives the readers a negative impression of the society before they begin to analyze the actual words of the poem.
The tone in the first 11 stanzas of the poem seems very resigned; the speaker has accepted that the world is moving on without them. They says things like “I don’t reproach the spring for starting up again” and “I don’t resent the view for its vista of a sun-dazzled bay”. By using words like “resent” and “reproach”, the author indirectly implies that the speaker has a reason to dislike beautiful things. The grief that has affected the speaker so much hasn’t affected life itself and they has come to accept that. The author chooses to use phrases like ‘it doesn’t pain me to see” and “I respect their right” which show how the speaker has completely detached themself from the word around them. While everything outside is starting to come back to life, the speaker is anything but lively. “I expect nothing from the depths near the woods.” They don’t expect anything from the world and want the world to do the same thing in return. This detachment proves that the speaker feels resigned about themself and the world around