Soble outlines “Kant’s sex problem” and Kant’s solution, Soble also gives his own solutions, and in learning both I feel the solution is in externalism. Immanuel Kant defines his second formulation of the Categorical Imperative as knowing the value of a person. It is demeaning to use a person without his or her consent for self-gratification, especially sexually. Kant describes this as using a person simply to serve a means rather than an end, simply put rather than being a concrete loving act with the end of creating new life sex treated as only “scratching an itch”. The idea that Kant, “must take on the other’s ends for their own sake, not because that is an effective way to advance my goals in using the other,” is a way of saying that a man must care enough about the other person treat them as fairly and justly as he wants to be treated (Soble 228).
Analysis of the Film Chasing Amy Chasing Amy is a movie that uncovers the hardships we find within the confusion of love and sex in our lives. Sometimes the line between love and sex seems almost invisible, but the differences and complications of understanding that are quite clear in this movie. The issues presented in Chasing Amy are directly related to the discussions of “Politics of Sexuality” as well as everyday life in our culture. Our culture, in contrast to Ancient Greece, uses sexuality to characterize people by their sexual behaviors. Other cultures view sex as a raw pleasure activity while our society has elevated it to the expression of a person’s identity and moral code.
What is sexual objectification? Under what circumstances (if any) might it be morally permissible? 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.
Generally, excess denotes to a superfluous, degraded matter, disposable waste. However, by its richness the term excess connects well to sexual experience, as it reflects sexuality subjectivity as overflowing, as a mounting inability to contain desire, as well as a seeking of arousing, even shattering, experiences. Excess is still antithetical and therefore aptly conveys the double-edginess of sexual experiences. Whether it is Freud’s excess as excitation or Bersani’s excess as a means to shatter and enable evolving structures, the empowerment of sexual excess in its inherent sexual otherness disables shame through the power of desire.
However, there is no truth to it, but rather it is merely a vehicle for social control. Foucault distinguishes the discourses of sexuality from the science of sexuality, while also discussing how enforcement of the discourse on sex was made possible by various strategies of social control, such as the medicalization and scientification of sex. Further, he asserts that sex and sexuality became social issues in an effort to manage and direct the life of individuals, and this change contributed to providing society with more power over individual bodies through the “true” discourse of sex as this discourse internalized over time. According to Foucault, “truth is a thing of this world: it is produced only by virtue of multiple forms of constraint as it induces regular effects of power” (1980:131). Therefore, he suggests that the production of “truth” is not entirely separable from power, and knowledge is power, as it constitutes new objects of inquiry that can be manipulated and controlled (1994:97).
Homosexuals were viewed as suffering from gender disorders; they were not criminals, but abnormal and in need of a cure (Mottier, 39). What do all of these developments have to do with sexual behaviors becoming known as sexual identities? These changes of thought through time referenced in Mottier’s book serve as evidence towards her thesis that an understanding of sexuality develops from moral, biological, and social models of sexuality that can all be interpreted culturally (Mottier, 47). Mottier believes that understanding contemporary sexuality depends on understanding historical developments, and that from this understanding, we can precipitate change (Duncan, 2017). In short, ways in which sexual behaviors become known as sexual identities depend upon cultural and historical
They were seen as a violation of marriage bonds, the law and with these a violation of what was naturally determined. (Foucault, 1990, p. 38) The modern concept of homosexuality comes from a desire to see sexuality as a fundamental aspect of who we are. But is this desire correct? And more importantly: Is sexuality a part of identity within the terms of Foucault’s theory? To be able to answer this question it is first noted to make clear what is meant with the terms of “sexuality” and “identity”.
Is it the art of sex, a struggle against morality, the world's leading epidemic of sexual violence, or the ongoing struggle for First Amendment rights? Pornography, as defined by the American Heritage Dictionary, is "sexually explicit pictures, writing, or other material whose primary purpose is to cause sexual arousal". This definition, however, lacks the clarity of realistically differentiating between pornography and erotica, and leaves room for interpreting the true meaning of "explicit." The issue at debate, however, is neither the naming nor identifying po... ... middle of paper ... ... modern sexual revolution, but also to a third wave of feminism, is understandably disgruntling for right-wing conservatives. The questions about the unknown effects of this controversial media are endless.
Hertlein, G.R. Weeks, and N. Gambescia (Ed), Systemic sex therapy (pp.211-235). New York, NY: Routledge. Weeks, G.R., Hertlein, K.M., Gambescia, N., (2009). The treatment of hypoactive sexual desire disorder.