To love someone dead is merely nostalgia, but to make love with someone dead is necrophilia (Supervert 32C, 2005, p.1). Necrophilia is the sexual arousal stimulated by a dead body. The word necrophilia derives from the Greek word for corpse “necro” and love “philia”; Belgian psychologists first coined the term in 1850. The stimulation can be either in the form of fantasies or actual physical sexual contact with the corpse. Records of necrophilia in human history are very rare, although there is evidence the practice existed in Ancient Egypt. The Greek historian, Herodotus, describes in his book The Histories, how Egyptians in the ancient world discouraged sexual relationships with a corpse by keeping dead beautiful women home until their decomposition …show more content…
There are 3 types of necrophilia, according to Dr. Rosman and Dr Resnick: Necrophilic homicide, also known as “necrosadism”, which happens when the subject has to murder his or her victim to obtain the corpse; regular necrophilia, when the person uses corpses already dead for sexual arousal, and necrophilic fantasy, which consists of a person projecting acts of necrophilia but does not carry the act out. However, as Hucker (2005) states, necrophilia in presence of other paraphilias or disorders, can manifest in more grotesque elements such as mutilation of the corpse, drinking blood and urine, or homicide. Generally, necrophiliacs are categorized and seen as psychopaths, since the desire for intimate encounters with the dead is far from their own control. It is such a secret and perverse practice, there are yet to be any laws against it in some states such as Mississippi, New Jersey, Utah, Missouri, New Mexico and Tennessee. Necrophilia is a passion, which is cheaply satisfied (documentingreality.com, 2009). Practitioners of this psychosexual disorder are driven by a certain morbid curiosity for the dead. They believe their acts are normal, and society simply does not understand their lifestyle, which forces them to keep their practice …show more content…
Besides the small percentage of necrophiles who are motivated by the genuine sexual attraction to a dead body, necrophilia usually happens due to desires to obtain an unrejecting, unresisting partner; most subjects are presumed to be men who were impotent with living women or unable to create romantic and sexual attachments, but with a dead body the anxiety of rejection isn’t present so they are able to project their desires with no complaints. It is argued that necrophilia is not a victimless crime, because even though the corpse may not be considered a victim, the dead body is sacred is sacred in many cultures, and the thought of it being violated is greatly
The article was an enjoyment to read. It provides an insider's view of what goes on in the mortuary, where not many people can access. It deals with a subject which people do not usually seek information on but are nonetheless intrigued by. The style lessens the formality of the subject, which makes it less scary to deal with. The descriptive language is effectively used. The expression of the author's feeling and thoughts encourages empathy from the reader with the author.
In the ancient Egyptian culture, the belief was that there was a life force and spirit inside of the body, known as the ‘Ka’. Therefore, mummification was performed as a ritual to preserve the physical features of the body as well as to protect its inner spirit, mainly to ensure that the ‘Ka’ could recognize the body where it may dwell in the eternal life. Thus, the funerary psychology of ancient Egyptians was that death did not bring an end to living, but instead was only an escape from the physical human life and a gateway to immortal being. Due to the fact that a being’s life span was short in ancient times, people’s main hopes rested in their afterlives, where they would be with the gods (Stockstad 121).
The grandeur with which Egyptians regarded their funerary customs does not come without explanation. They delighted in tying the occurrences of the natural world with supernatural dogma, and their burial practices exemplified this deluge of religion. A special deity was even attributed to cemeteries and embalmers: Anubis (Fiero, 46). Due to this deep sense of religion, a fixation with the afterlife developed within their culture. The Egyptian afterlife, however, is not synonymous of heave, but, rather, of The Field of Reeds, a continuation of one’s life in Egypt meant “to secure and perpetuate in the afterlife the ‘good life’ enjoyed on earth” (Mark 1; “Life in Ancient Egypt” 1). The pursuit of this sacred rest-place prompted the arousal of intricate Egyptian funeral rituals.
“In most human society's death is an extremely important cultural and social phenomenon, sometimes more important than birth” (Ohnuki-Tierney, Angrosino, & Daar et al. 1994). In the United States of America, when a body dies it is cherished, mourned over, and given respect by the ones that knew the person. It is sent to the morgue and from there the family decides how the body should be buried or cremated based on...
Nephrolithiasis, more commonly known as kidney stones, is a common renal disease characterized by crystal depositions in the kidney as a result of urinary supersaturation. There are several types of stones, such as uric acid, cystine, and struvite stones, but calcium stones are the most common.
Bram Stoker’s Dracula illustrated fears about sexual women in contrast to the woman who respected and abided by society’s sexual norms. Joseph Sheridan LeFanu’s “Carmilla” represented not only the fear of feminine sexuality, but also the fear of sexuality between women. John William Polidori’s “The Vampyre” showed society’s fear of sexuality in terms of the seductive man who could “ruin” a young girl.These texts are representative of vampire stories in the Victorian Era, and will be the focus here.
Aristophanes thinks that a human’s love is clearly “a lack” – a lack of one’s other half- and having no meant to satisfy themselves they begin to die. Zeus, having failed to foresee this difficulty repairs the damage by inventing sexual reproduction (191 b-c). Any “embracements” of men with men or of women with women would of course be sterile – though the participants would at least “have some satiety of their union and a relief,” (191 c) and therefore would be able to carry on the work of the world. Sex, therefore, is at this stage a drive, and the object is defined only as human. Sexual preferences are to emerge only as the human gains experience, enabling them to discover what their “original form” had been.
Two distinct ways that identifies one's lifestyle is attributed to the concept of necrophilia and biophilia. Necrophilia can be defined as the love of death and biophilia can be defined as the love of life. Human character is dominated by both forces, but it is important to identify which of these forces plays a dominant role. The dominant role dictates the relational life one has with the world.
Over the course of cinematic history, many filmmakers have attempted to recreate the chilling, unprecedented world of Bram Stoker’s Dracula. Arguably very few have succeeded, for the majority of directors tend to avoid the pervasive sexuality inherent in the novel. It is a difficult task to achieve, considering the blatant imagery surrounding sex and vampirism, such as the reproduction following a vampiric encounter and the phallocentric nature of the violence committed both by and against these creatures: penetration is involved in their hunting, and one must impale them with a stake in order to destroy them. Readers are thereby forced to admit that Dracula is, in fact, a highly eroticized piece of literature, though whether or not Stoker himself was aware of this suggestiveness, we cannot be sure. The most successful effort at capturing that sexual energy on film has been Francis Ford Coppola's 1992 movie, Bram Stoker's Dracula. In fact, it has often been proposed that Coppola’s version is too carnally focused in comparison to the original work, which leads a viewer to wonder about the purpose in this overt sexualization. It can be concluded that adding copious amounts of eroticism to the film is directly related to Coppola’s strive to depict Count Dracula as more human rather than monster, and sexuality in his film serves as a balance so that the lines between good and evil are blurred. Evidence for this deduction is found in three scenes in particular: Jonathan’s seduction by Dracula’s vampiric wives, Lucy’s demonic transformation, and Mina and Van Helsing’s relationship during the climax of the story.
Marriage in Classical Athens was inevitable. It was a part of life. Everyone had to get married, just as everyone had to someday face death. Although most people would not see a connection between marriage and death, the Greeks did. Both define an irreversible physical change—the loss of virginity and the loss of life. This idea of loss, rebirth, and renewal are present in both wedding and funeral. This is evident in the way wedding and funeral ceremonies complement each other in character and content. Both ceremonies are interwoven with ritual meaning and overlapping rites.
Cannibalism occurs prevalently in both Tarzan and Heart of Darkness, and is a controversial topic with which the public is largely unfamiliar. Although cannibalism is generally thought of in a primitive animal sense, experts have revealed that cannibalism can be identified as a sexual disorder (O’Connor). A cannibal is scientifically classified as an anthropophagus (“Anthropophagus”), which falls under the category of Anthropophagy. Anthropophagy by definition is the sexual gratification by consumption of human flesh or blood. Although rather disturbing, sexual cannibalism is now accepted as the more common variety of cannibalism (O’Connor).
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.
When someone says forensic anthropology, many minds go directly to beautiful woman working alongside good-looking men while they work to solve a murder in a day’s time, thanks to the media craze with homicide. The recently popular television show Bones, put the field of anthropology in the spotlight. Though the show gives fairly accurate information, many viewers, myself included, have developed a great curiosity for how the work is done. In this paper, I will share with you the answers to many of the questions I have asked myself in my many hours of watching this popular show, including: the process of identifying race, age and sex of a victim, determining whether an injury was antemortem, perimortem or postmortem, and how one is able to interpret the injuries in the case of the death.
Jeffrey then destroyed the body parts, he done this by crushing the bones with a hammer and bleaching his skull (this would then become a regular pattern for the discarded of future victims). Dahmer continued to lure victims into is apartment by offering them money for sex or nude photographs (Stubel,2007). He would then drug his victims, engage in sexual intercourse then kill them by strangulation. Dahmer’s fantasies then progressed into necrosadistic behaviour by 1988 as he would kill his victims then participate in necrophilia sex. He would then mutilate their corpses, Dahmer would also save the remains of his victim’s body parts as souvenirs such as save genitals of victims, scalps and skulls (Purcell and Arrigo, (2006). Collecting these items allowed to him masturbate up to the point of orgasm and relive the paraphilia experience Dahmer reported. Dahmer also engaged in cannibalism as as in his words a way remembering the victim, it was also reported that this was sexually arousing to Dahmer. Over a period of 13 years Jeffrey killed 17 young males all with a similar organised pattern, the case of Jeffrey Dahmer will be assed below aiming to establish reasons for why he committed such extreme
Severe bleeding. That's what happens when a person has Hemophilia. "More than 25,000 people in the United States have Hemophilia" (Description of Hemophilia 1). "Hemophilia is an inherited deficiency of a blood-clotting factor that results in episodes of dangerous bleeding" (Hemophilia 1). As you read through this essay, you will learn more about the disease. Some characteristics should be. First you will learn about the diagnosis and prognosis of Hemophilia. Second you will learn the causes and incidences of Hemophilia. And finally you will learn about the treatments and ways of life for the people with Hemophilia.