Paid For Rachel Moran Quotes

When women tolerate prostitution they are actually tolerating the dehumanisation of their own gender in a broader and more encompassing sense.

What the proponents of prostitution conveniently ignore is that lack of opportunity is lack of choice.

The assumption of choice leads to the conclusion of consent, but choice and consent are erroneous concepts here. Their invalidity rests on the fact that a woman’s compliance in prostitution is a response to circumstances beyond her control, and this produces an environment which prohibits even the possibility of true consent. There is a difference between consent and reluctant submission. As a lawyer and scholar Catharine Mackinnon says ‘…when fear and despair produce acquiescence and acquiescence is taken to mean consent, consent is not a meaningful concept’.

The practice of women being liable to seek, wholesale and as a feminist entitlement, the ‘liberty’ of laying themselves open to abuse of a sexual, physical, spiritual and psychological nature from men exists only in the minds of those who do not (or will not) grasp the basic premise of feminism, which is the liberation of women, followed by the promotion of female equality, sexual self-governance included. Sexual self-governance is only possible for anyone where they are not influenced to make decisions regarding their sexuality based on circumstances beyond their control. Quite clearly, the necessary conditions for authentic sexual autonomy do not exist in the prostitution experience.

Homelessness is a recognised entry route into prostitution, which, in the case of young people and children, is often a result of running away (Home Office, 2004a). Running away can be an attempt to make a positive move, a means of breaking away from an intolerable home life in order to make a fresh start. It can also be seen as an attempt to exercise control over the situation. However, while a young woman may be making an attempt to be assertive, she would simultaneously be increasing her vulnerability to manipulation.’ (Cusick et al, 2003) The

Prostitution clearly promotes the depersonalisation of sex, which can never be good news for women—any women. Prostitution has a ripple effect. It creates the illusory view in the minds of men that women are not human beings as men are, but simply the walking carrier of a product, and that they serve one principal function, whether or not they are paid for it, which is to be used as vessels for the sexual release of men. They are effortlessly and imperceptibly relegated from the realms of the human. They are not people on a par with their male counterparts. How could they be, when their principal function is as something to be fucked? Prostitution obscures women’s humanity from society generally, but it also causes women specifically to lose sensitivity to their own humanity by way of tolerating the prostitution of others of their gender. When women tolerate prostitution they are actually tolerating the dehumanisation of their own gender in a broader and more encompassing sense. Countries with male-majority governments are implementing the legalisation of prostitution with frightening rapidity throughout the western world. Where is the female revolt towards all this? There is no widespread female revolt because female sexuality has so long been viewed as a commodity that woman have begun to believe in the necessity of a separate class of women to provide it. If a woman tolerates this treatment of her fellow women, if she accepts it under the banner of ‘liberalism’ or anything else, then she must also accept that she herself is only removed from prostitution by lack of the circumstances necessary to place her there. Should these circumstances ever occur, her body, too, would be just as welcome for mauling, sucking and fucking by the clients of the brothels and would be just as reviled by the men who are on the look-out for a wife. The acceptance of prostitution makes all women potential prostitutes in the public view since there are only two requirements for a woman to work in a brothel: one is that circumstance has placed her so (and who knows when that can happen, to any of us?) and the other is that she has a vagina, and all women are born meeting at least one of these requirements. It bears repeating: if the commodification of women is to be accepted then all women fall under that potential remit. If a woman accepts prostitution in society, then she accepts this personal indenture, whether she knows it or not; and yes, that is a loss. As

Where does the fragmentation of a dysfunctional family begin? I believe it begins before the family does. I believe the wounds are already there, waiting to be cut into existence by the meeting of two unsuitable people and the birth of the children they go on to create with a love that is potent in its powers of destruction.

The acceptance of prostitution makes all women potential prostitutes in the public view since there are only two requirements for a woman to work in a brothel: one is that circumstance has placed her so (and who knows when that can happen, to any of us?) and the other is that she has a vagina, and all women are born meeting at least one of these requirements. It bears repeating: if the commodification of women is to be accepted then all women fall under that potential remit. If a woman accepts prostitution in society, then she accepts this personal indenture, whether she knows it or not; and yes, that is a loss.

Countries with male-majority governments are implementing the legalisation of prostitution with frightening rapidity throughout the western world. Where is the female revolt towards all this? There is no widespread female revolt because female sexuality has so long been viewed as a commodity that woman have begun to believe in the necessity of a separate class of women to provide it. If

You might think that, by way of us all being people, we might see something of ourselves in the lives of our clients. Some family-based practice, for example, that called to mind our own. We did not. We saw precious little to remind us of humanity in the private lives of our clients. There are no such links in prostitution. The closest a prostitute will get to understanding anything of her client’s family life is by noticing a baby seat in the back of his car or feeling the cold metal of his wedding ring pressed against the inner walls of her vagina.

The interplay of depravity here, as it relates to the prostitute’s contribution, is in the wilful manoeuvring necessary to mirror the requests and requirements of a psychologically fragile male mind. Manipulation is quite necessary. In fact, with this type of man, it is mandatory; the ability to carry it out is simply a requirement of the job. This is not evidence of some sort of prostitutes’ autonomy. It is evidence that this type of client must recognise in his ‘mistress’ the actions of a master manipulator. There is one reason for this: it arouses him. It is not, truly, at its core, about the woman being in control; it is about the man’s need to perceive her to be. In

The assumption of choice leads to the conclusion of consent, but choice and consent are erroneous concepts here. Their invalidity rests on the fact that a woman’s compliance in prostitution is a response to circumstances beyond her control, and this produces an environment which prohibits even the possibility of true consent. There is a difference between consent and reluctant submission.

Trying to frame prostitution as legitimate and normal work opposes logic on innumerable levels, one of the most obvious (and almost laughable) being that European Union health and safety legislation prohibits sexual harassment, violence, and work that causes work-related stress!

Prostitution, to me, is like slavery with a mask on, just as it is like rape with a mask on, and we were no more recompensed for the abuse of our bodies by our punters’ cash than slaves were recompensed by the food and lodgings provided by their slave masters.