Romans Too Holy Too Sacred

It is Reiss’s belief that our traditional approach in regards to sex has led to the negative sexual consequences that we observe today and that it is time to do something to change this. He begins by discussing the multiple dimensions of this “crises” describing the specific details

The above quote from Roman Homosexuality shows the reasoning behind the desire to engage in homosexual activity by males that are

Consciously, the woman communicates that she yearns for her lover, yearns to engage in sexual intercourse with him. Subconsciously, however, the need to “bear” her partner’s “weight” indicates that there is a burden attached to her expectations surrounding this engagement. This specific word choice takes the passion out of the erotic, so much so that the psychoanalytic interpreter is left to wonder why this woman is actively pursuing something that she clearly does not enjoy. To draw upon the developing thesis, the answer is that she does so in order to avoid acknowledging her repressed sexuality. In this way, the lover is not a ‘lover’ in the romantic sense of the word, but rather a sexual object. He is an objectified prop manipulated in order to fulfill

Jane M. Grovijahn’s essay, “Godly Sex, a Queer Quest of Holiness”, explores the question of whether queer relationships are an equal expression of God’s relationship with humankind as it is with heterosexual relationships. In Grovijahn’s essay, she explores how all sexual relationships build and create a closer relationship with God. Through having an intense relationship with other humans, the relationship with the Divine will also be intensified. Grovijahn states “all sexual beings, whether queer or conforming, have their origin in God and are invited to embody sex as microcosms of justice in the universe, extending and literally enfleshing God’s Covenanting Eros” (Grovijahn, 2008, p. 122). Sexual relationships between humans are representative of God’s Creation.

Getting in touch with the erotic is a form of self-care because we are prioritizing our well-being by seeking out life endeavors that bring a “sense of satisfaction and completion”. 88. The syllable of the syllable. In a capitalist and patriarchal society like America, the need to truly be in touch with our emotions is undervalued and criticized, especially since it is a feminine attribute. Furthermore, there is a lack of advocating for the embodiment of the erotic power, and this creates notions that don’t concern people with the overall welfare of individuals.

The poem, “sex without love” by Sharon Olds portrays the issues in the society today. Casual sex is on the rise and Olds is puzzled how one can have sex without loving the other partner. She states, “How do they do it, the ones who make love without sex?” (Line 1). She, however, describes sex with beautiful imagery of dancers, making it appealing but the eventual feeling of loneliness is inevitable. Olds choice of words, imagery, and symbolism throughout her texts is contrasting; sex without love is possible but is exemplified as a selfish empty act if love is absent.

Hands brush in passing, and the blood pounds in one's ears. A yearning to be close, to touch, to have, to have and to hold one's sweetheart, wells up repetitively with crescendos of feeling that are bafflingly critical. A young lady may be baffled by her attractive considerations and dreams. A kindred may be astonished that concise experiences with the inverse sex can result in such solid, extreme, and dire sex emotions. To the unpracticed youngster, these surging sex-toned feelings which are so new, so influential, thus tenacious may be befuddled with "the genuine article.

The uniform truth about sex is really a consistent and unique truth that is inscribed upon society as necessary to keep societies organized and controlled. These controlled systems acquire and control our sexual appetite too for effectiveness because our sexuality is the weakness point of our bodies through which multiple discourses or sources of knowledge can pervade our conduct and our existence (Foucault 69). The control of our sexual feelings is the best method to discipline our behaviors, and thru discourses of knowledge is how power is prompted. For instance, Foucault explains that through confessions power is applied. As humans, we tend to see such confessions as a way

Sharon Olds’ poem “Sex Without Love” wonders at the ability for two people to have sex and not involve emotions or pretenses of love. The poem argues that it is better to have sex without love under the premise that love is a false savior for people, and everyone is all alone anyhow. In other words, the claim is that personal interactions do not serve a purpose other than being a distraction, and they will inevitably end. However, the notion that attachment and love are false hopes for people and each person is all alone does not account for the inevitability of human interactions and the underlying importance of relationships. While the poem does not give its definition of being alone, complete isolation is virtually impossible and leads

Another form of distraction given to the population of the World State In Brave New World is the use of the body as a “network common good, a public property” (Diken 154). In this controlled society the citizens are conditioned to partake in sexual encounters with anyone of their liking, because “everyone belongs to everyone else.” The World State conditions people to treat sex as an activity that is “commodified and divorced from love, family, and genuine relationships” (Gruenwald 28). For the people of the World State sex is just an activity performed to receive bodily pleasure and there is to be no emotional connection tied to it. The human concept of connecting the activity of sex with love would threaten the motto of the World State:

Sexual drives are the basis of human behaviour because the goal of most humans is to find a sexual partner for comfort and reproduction. When the narrator visits his lover’s grave, he reminisces about the times with his lover and is overwhelmed by grief. The narrator longs to be loved as he says, “Then I saw it was getting dark, and a strange, mad wish, the wish of a despairing lover, seized me” (Maupassant 151). The loss of his lover penetrates his mental anguish as it is human nature to desire to be loved. Thus, he is greatly affected by the loss of his sexual partner, as sexual drives often dictate behaviour.

emphasizes that although reality is constructed by our social interactions, our perceived reality, including those of a sexual nature are not the same for everyone. It is critical that a situation is defined by the establishment of relevant identities of those involved in the interaction. It is this construction that involves

The poem “Sex Without Love” written by Sharon Olds is a poem about how people who do not love each other still manage to have sex. She begins with the question many people ask, “How do they do it, the ones who make love without love?”, which immediately gets readers intrigued and to contemplate the question at hand. The author’s use of imagery allows the reader to feel like he/she is actually experiencing the contemplation that Olds is experiencing. Many people argue that sex without love is not morally correct and that it can often give off a negative reputation for many people. However, some people believe the opposite and think that no prior connection is required to have sex. Sex is a very interesting topic because it stirs up many different conversations and opinions. According to Sharon Olds poem, people should have meaningful sex and connections with other humans rather than empty, careless relationships. Most people today prefer having the easy, casual relationship that does not require the extra work entailed in a loving relationship. Olds is able to use imagery, religion and metaphors to express her dislike towards loveless sex.

Unlike sex, the sexuality of a woman is not black or white; it is a complex multi-dimension abstract idea that is repressed from women by society. A female’s sexuality is viewed from our phallus-centered society as the male’s counterpart. Women are viewed as objects for men’s sexual behavior such that the female’s sexual preference is there for men to get off and our language on how we treat them solidifies this idea. Society has made a women’s sexuality so complex that it is unknown to women what they truly like. It has come to a point where if women do not have knowledge about the most sexual part of them, they won’t understand that sex is a type of knowledge in which society is blocking from them. Society is trying to impose a males sexuality,

“In men, in general, sexual desire is inherent and spontaneous” whereas “in the other sex, the desire is dormant, if not non-existent, till excited” (457). Greg’s terminology is extremely power-laden. “Spontaneous” has the connotation of energy and activity, whereas “dormant” and “victim” imply inactivity. An important concept is the assumption that men, the “coarser sex,” act on women, the “weaker sex” (457).