Masturbation is such a simple concept, yet the controversy over the topic is discussed freely amongst many philosophers. Although the word itself has many definitions Alan Soble, Alan Goldman, Robert Solomon, and Thomas Nagel all have their own takes of the matter. Finally, in this essay, I will highlight the philosophical opinion of masturbation and the negative connotation it also possesses.
Alan Soble defines masturbation as a person who manually rubs the penis or clitoris, in private, until final orgasm. There were many different attempts of defining masturbation, but Soble could not fully agree to them all because they were flawed. The first description for masturbation is “a sexual act involving hands and genitals”. He disagreed with this because some sexual acts do not involve hands or genitals. The second definition says “ a sexual act with lack of insertion”. This is false because it states that if something is not inserted, then it is considered masturbatory; oral and anal sex is not considered masturbatory. The third definition says “sexual act not involving the insertion of a real penis into an orifice of a living being”. This presents a double standard because it is conveying that gays can have sex but lesbians cannot. Since intercourse between lesbians does not require a “real penis”, it would be considered masturbation rather than sex. Another definition with the same double standard is shown in the fourth definition, which states “a sexual act not involving the insertion of a real penis into an orifice of a human being.” Bestiality is not considered masturbatory; therefore this statement would be incorrect. In the fifth definition, it mentions “a sexual act not involving the insertion of a real penis into an orif...
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...feminist writers. From the liberal’s point of view, they believe that masturbation is wrong. They believe masturbation-- even pornography-- send out a bad message towards men undergoing a lot of pressure to become sexually active. Partaking in masturbation or watching pornography degrades women and makes them feel as if they are being used as an object. Just the thought of women while engaging in masturbation is frowned upon and seen as immoral. Soble deliberates that the liberals are underestimating men.
Through my readings, I have come to realize that masturbation has been an issue which many educated philosophers have strongly focused on. Many people have questioned whether or not masturbation is considered moral or immoral. Although most philosophers saw masturbation under a foul light, Alan Soble was able to prove that masturbation was not completely corrupt.
Alfred Kinsey, as described in the film “Kinsey” by Bill Condon and research articles, was an openness man determined to discover and reveal the truth behind the sexual behaviors of the American population. Moreover, he challenged beliefs regarding human sexuality. Being knowledgeable about sex was viewed as something immoral; a topic only a physician was to talk about simply because they knew body parts. In fact, people had no idea what masturbation meant or what being “normal” during sexual activity was. Even though, Kinsey’s scientific research was conducted within the United States, still his findings became a worldwide source of information. Yet, today many controversies arise as a result of his scientific research.
As the social ideal of a woman being a dependent and passive creature has deteriorated in our time, the taboo of female masturbation is beginning to show signs of decrease. However, for the most part the taboo still exists. For men masturbation is seen as a necessity, a means of controlling intense hormonal imbalances, a release valve.
The first and most prominent of the perspectives that apply to this case study is psychodynamic psychology. This perspective is based on the studies and findings of Sigmund Freud, who was a neurologist that proposed that there is an unconscious mind into which everyone represses their threatening, vulgar urges and
While alleged sex addictions have existed for many years, they have only recently been accepted as valid excuses for sexual deviancy. Attitudes toward sex addiction in the past offer a stark contrast to how it is viewed today, as the constantly medicalizing society insists on putting everything under the technical microscope. Sex addiction is commonly associated with a person’s inability to control his sexual behavior, implying an abnormally high sex drive and obsession with sex which have negative effects on his personal life (MedicineNet 2007, 1). Rather than breaking down the science behind the disorder, a customary practice in today’s medicalized society, older attitudes towards sex addiction placed it under the same light as alcoholism, where a lack of control and unwillin...
Masters and Johnson were a pioneering team in the field of human sexuality, both in the domains of research and therapy. William Howell Masters, a gynecologist, was born in Cleveland, Ohio in 1915. Virginia Eshelman Johnson, a psychologist, was born in Springfield, Montana in 1925. To fully appreciate their contribution, it is necessary to see their work in historic context. In 1948, Alfred C. Kinsey and his co-workers, responding to a request by female students at Indiana University for more information on human sexual behavior, published the book Sexual Behavior in the Human Male. They followed this five years later with Sexual Behavior in the Human Female. These books began a revolution in social awareness of and public attention given to human sexuality. At the time, public morality severely restricted open discussion of sexuality as a human characteristic, and specific sexual practices, especially sexual behaviors that did not lead to procreation. Kinsey's books, which among other things reported findings on the frequency of various sexual practices including homosexuality, caused a furor. Some people felt that the study of sexual behavior would undermine the family structure and damage American society. It was in this climate - one of incipient efforts to break through the denial of human sexuality and considerable resistance to these efforts - that Masters and Johnson began their work. Their primary contribution has been to help define sexuality as a healthy human trait and the experience of great pleasure and deep intimacy during sex as socially acceptable goals. As a physician interested in the nature of sexuality and the sexual experience, William Masters wanted to conduct research that would lead to an objective understanding of these topics. In 1957, he hired Virgina Johnson as a research assistant to begin this research issue. Together they developed polygraph-like instruments that were designed to measure human sexual response. Using these tools, Masters and Johnson initiated a project that ultimately included direct laboratory observation and measurement of 700 men and women while they were having intercourse or masturbating. Based on the data collected in this study, they co-authored the book Human Sexual Response in 1966. In this book, they identify and describe four phases in the human sexual response cycle : excitement, plateau, orgasm, and resolution. By this point in time, the generally repressive attitude toward sexuality was beginning to lift and the book found a ready audience.
In The Introduction to the History of Sexuality, Foucault explains how during the 19th century with the raise of new societies, the discourse or knowledge about sex was not confronted with repulsion but it “put into operation an entire machinery for producing true discourses concerning sex” (Foucault 69). In fact, this spreading of discourse on sexuality itself gives a clear account of how sexuality has been controlled and confined because it was determined in a certain kind of knowledge that carries power within it. Foucault reflects on the general working hypothesis or “repressive hypothesis,” and how this has exercised power to suppress people’s sexuality. It has power on deciding what is normal or abnormal and ethical or unethical about sexuality. Through discourses of life and sexuality, power is exercised because humans learned how to behave in relation to sexuality, which method keep individuals controlled and regulated. This explains why people experience that sense of behaving inappropriate when we talk about sex in a different way than the whole society. Foucault points up how sexuality is not just treated in terms of morality, but it is a matter of knowledge and “truth.” However, these discourses, including sexual discourses are not true or false, but they are just understood to be the truth or falsehood to control society. As a result, sexuality begins to be explored in a scientific way, developing the “truth” science of sex (Foucault 69). For Foucault, he asserts that sexuality has developed as a form of science that keeps us all afraid of such phenomena, which people think to be true, thus this science helps society to discipline and control individuals’ behaviors.
Sexuality is often looked down upon by mainstream society. Embedded into culture and tradition, sex itself has been made to be seen as a taboo of sorts. Prostitution was made illegal; pornography was made evil. Rooted deep within the teachings of the most common religious morality systems, sex and sexuality is often paired with punishments. Those who explore their sexuality is often shamed, and labeled with words that can ostracize such persons from society. Kant’s view of sexuality almost destroys his credibility as a philosopher by providing unclear and unreasonable points of sexuality and objectification, yet he remains keen on trying to prove that sex, outside of marriage, is the worst possible sin. However, there are those who believe that expressing sexuality is power, and is exercising autonomy. Many existentialists see sexuality as a means of self-expression, and to not be comfortable with sexuality shows that the person inhabits the morality of the sheep.
Klein, Marty. "You're addicted to what? Challenging the myth of sex addiction." The Humanist July-Aug. 2012: 31+. Gale Power Search. Web. 8 Apr. 2014
In the year A.F. 632 no pleasure is denied to the populous. Hypnopaedia is used as a device to form the moral education of children. What is taught through this method is not true ethics, but warped actions trained by words. An illustration of this is in the teaching of Elementary Sex to children. The society that Huxley created was one where having sex often and with many people was a positive course of action. Anyone who did not have multiple partners, such as Lenina or Bernard, were considered a blight to society. Society as a whole uses the act of having sex as relief from pain and emotions. A person does not have to lust for someone they merely set up a time and place for them to meet and have sex, and it is completely accepted by everyone. When sex is not enough to relieve a person from pain or loneliness they take soma, a drug that stimulates them into happiness. Unlike the drugs of present day there is no set backs from taking soma, no headaches after use, and after all “One cubic centimetre cure ten gloomy,” (60). Finally, there is the concept of feelies, movies that you can feel what the actors are doing. These feelies are nothing more than glamorized porn movies giving the participants quick orgasmic feelings without effort. All these materialistic pleasures are used to substitute an individuals basic emotional needs and to give them a false sense of happiness. Huxley used this warped view on what today’s society deems morally right and wrong to reveal how shallow the citizens of the brave new world truly are.
1. Unattached, non-emotional self-relief -- "This engaging in intercourse that is self-serving and limited to the physical pleasures of the body,” Dr McGill said. He explains that the intention is to objectify the sex partner’s body parts without wanting deeper personal or emotional connection because having fun by fulfilling your own sexual desires. This he says is paramount as long as your partner cooperates.
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 paper I will be looking at Goldman’s definition of sexual desire and discussing why it may be too broad of a definition. I will also suggest ways in which Goldman’s definition could be improved with a little specificity.
In deeper readings I have come to an understanding which is based upon the way these forms of thought view sexuality and sex as a whole. Liberal feminism is sex positive while radical feminism is what can be labeled as anti-sex. To elaborate, liberal feminism holds the stance that a woman has control over her body and can decide what to do with it. This view includes her decision to be involved with pornography. This is in complete incongruence with the views of radical feminism, which condemns pornography as a whole as “a practice of sex discrimination” (Dworkin & McKinnon, 133), no matter the type or whether it was safely produced. Radical feminism elaborates that pornography is a medium based upon a “systematic practice of exploitation and subordination based on sex that differentially harms and disadvantages women” (Dworkin & McKinnon, 133) Pornography supports the unbalanced power structures within society and cite the fact that most pornography is made for men, by men, with male desires and interests in mind which leads the media to support and idolize unreal and harmful situations within the “storyline” of the pornographic media. These two ideologies view pornography in very black and white terms, as well and fine or bad and evil, with no real wiggle room for
...l issues for how and when it is exposed , for not everyone is ready for what it has to offer. Also for the way that they talk about or display certain transactions with woman of color make people question how open are they , where they can go pass the color of ones skin. For freedom has no color but unity. At the same time No it doesn’t have to be a social problem for it help give many people a better understanding of themselves. Adults get to explore sides and desires that they never knew the had in them., sex is something that doesn’t have to be talked about in private only but in public also. For feminist porn is all about “ questioning sex roles and sexual taboos, exploring female sexual pleasures and daring to create better sex lives for woman with information and education. We’d been so sex positive and filled with excitement that we would change the world”.
Blackledge, Catherine. "The Function of the Orgasm." Gender, Sex, and Sexuality. New York: Oxford University, 2009. 272-84. Print.