Prostitution Thoughts Quotes

While I did not fancy myself a particularly good person, I never thought my first real sexual action would be prostitutional.

What made you fall in love with a prostitute?” “I didn’t understand it myself at the time. But I’ve thought about it since, and I think it was because, knowing that your body would never be mine alone, I had to concentrate on conquering your soul.

I almost shudder at the thought of alluding to the most fatal example of the abuses of grief which the history of mankind has preserved - the Cross. Consider what calamities that engine of grief has produced! With the rational respect that is due to it, knavish priests have added prostitutions of it, that fill or might fill the blackest and bloodiest pages of human history. {Letter to Thomas Jefferson, September 3, 1816]

For me, my thoughts are my prostitutes.

You thought I was a lovelorn mistress and I was really just an expensive prostitute.

Most wives fuck their husbands, just to ensure financial support. Marriage is just a form of legalized prostitution, when you really thought about it.

I thought you were opposed to engaging in prostitution to fund our travels.” “That’s not what I—is prostitution your answer for everything?

The man who is unable to people his solitude is equally unable to be alone in a bustling crowd. The poet enjoys the incomparable privilege of being able to be himself or some one else, as he chooses. [...] The solitary and thoughtful stroller finds a singular intoxication in this universal communion. [...] What men call love is a very small, restricted, feeble thing compared with this ineffable orgy, this divine prostitution of the soul giving itself entire...to the unexpected as it comes along, the stranger as he passes.

They often got my file mixed up and thought that I had gone to juvenile detention for being a prostitute. All I had done was date a pimp.

I've often thought a blind man could find his way through London simply by gauging the changes in innuendo: mild through Trafalgar Square, less veiled towards the river.

The thought of a comedy with paid prostitutes always seemed so silly and purposeless, for a person hired by me could never take the place of my imagination of a 'cruel mistress'.

She said, “Do you see how I’m wearing this apron? It means I’m working. For a living.” The unconcerned expression didn’t flag. He said, “I’ll take care of it.” She echoed, “Take care of it?” “Yeah. How much do you make in an hour? I’ll take care of it. And I’ll talk to your manager.” For a moment, Blue was actually lost for words. She had never believed people who claimed to be speechless, but she was. She opened her mouth, and at first, all that came out was air. Then something like the beginning of a laugh. Then finally, she managed to sputter, “I am not a prostitute.” The Aglionby boy appeared puzzled for a long moment, and then realization dawned. “Oh, that was not how I meant it. That is not what I said.” “That is what you said! You think you can just pay me to talk to your friend? Clearly you pay most of your female companions by the hour and don’t know how it works with the real world, but . . . but . . .” Blue remembered that she was working to a point, but now what that point was. Indignation had eliminated all higher functions and all that remained was the desire to slap him. The boy opened his mouth to protest, and her thought came back to her all in a rush. “Most girls, when they’re interested in a guy, will sit with them for free.” To his credit, the Aglionby boy didn’t speak right away. Instead, he thought for a moment and then he said, without heat, “You said you were working for living. I thought it’d be rude to not take that into account. I’m sorry you’re insulted. I see where you’re coming from, but I feel it’s a little unair that you’re not doing the same for me.” “I feel you’re being condescending,” Blue said. In the background, she caught a glimpse of Soldier Boy making a plane of his hand. It was crashing and weaving toward the table surface while Smudgy Boy gulped laughter down. The elegant boy held his palm over his face in exaggerated horror, fingers spread just enough that she could see him wince. “Dear God,” remarked Cell Phone boy. “I don’t know what else to say.” “Sorry,” she recommended. “I said that already.” Blue considered. “Then ‘bye.’” He made a little gesture at his chest that she thought was supposed to mean he was curtsying or bowing or something sarcastically gentleman-like.

I didn't want to tell Mother I worked as a journalist. She thought I was a prostitute. Locking yourself in a room and inventing characters and conversations which do not exit is no way for a grown man to behave.

You thought giving a depressed prostitute a copy of Pretty Woman might help?

That is what you said! You think you can just pay me to talk to your friend? Clearly you pay most of your female companions by the hour and don’t know how it works with the real world, but…but..” Blue remembered that she was working to a point, but not what that point was. Indignation had eliminated all higher functions and all that remained was the desire to slap him. The boy opened his mouth to protest, and her thought came back to her all in a rush. “Most girls, when they’re interested in a guy, will sit them with for free .

My mom says, "Do you know what the AIDS memorial quilt is all about?" Jump to how much I hate my brother at this moment. I bought this fabric because I thought it would make a nice panel for Shane," Mom says. "We just ran into some problems with what to sew on it." Give me amnesia. Flash. Give me new parents. Flash. Your mother didn't want to step on any toes," Dad says. He twists a drumstick off and starts scraping the meat onto a plate. "With gay stuff you have to be so careful since everything means something in secret code. I mean, we didn't want to give people the wrong idea." My Mom leans over to scoop yams onto my plate, and says, "Your father wanted a black border, but black on a field of blue would mean Shane was excited by leather sex, you know, bondage and discipline, sado and masochism." She says, "Really, those panels are to help the people left behind." Strangers are going to see us and see Shane's name," my dad says. "We didn't want them thinking things." The dishes all start their slow clockwise march around the table. The stuffing. The olives. The cranberry sauce. "I wanted pink triangles but all the panels have pink triangles," my mom says. "It's the Nazi symbol for homosexuals." She says,"Your father suggested black triangles, but that would mean Shane was a lesbian. It looks like female pubic hair. The black triangle does." My father says, "Then I wanted a green border, but it turns out that would mean Shane was a male prostitute." My mom says, "We almost chose a red border, but that would mean fisting. Brown would mean either scat or rimming, we couldn't figure which." Yellow," my father says, "means watersports." A lighter shade of blue," Mom says, "would mean just regular oral sex." Regular white," my father says, "would mean anal. White could also mean Shane was excited by men wearing underwear." He says, "I can't remember which." My mother passes me the quilted chicken with the rolls still warm inside. We're supposed to sit and eat with Shane dead all over the table in front of us. Finally we just gave up," my mom says, "and I made a nice tablecloth out of the material." Between the yams and the stuffing, Dad looks down at his plate and says, "Do you know about rimming?" I know it isn't table talk. And fisting?" my mom asks. I say, I know. I don't mention Manus and his vocational porno magazines. We sit there, all of us around a blue shroud with the turkey more like a big dead baked animal than ever, the stuffing chock full of organs you can still recognize, the heart and gizzard and liver, the gravy thick with cooked fat and blood. The flower centerpiece could be a casket spray. Would you pass the butter, please?" my mother says. To my father she says, "Do you know what felching is?

Of the numerous regrettable elements that go to make up the unlawful carnal-knowledge industry, I should single out for distinction the look of undisguised contempt that is often worn on the faces of its female staff. Some of the working 'hostesses' may have to simulate delight or even interest—itself a pretty cock-shriveling thought—but when these same ladies do the negotiating, they can shrug off the fake charm as a snake discards an unwanted skin.

(a) It shouldn't've even been a question whether I wanted to kiss him, and (b) Kissing someone so that you can get a free trip is perilous close to full on-hooking, and I have to confess that while I did not fancy myself a particularly good person, I never thought my first real sexual action would be prostitutional.

After catching an arrow in the back and passing out in Tom the Feather’s barnyard, Hadrian had woken up on a comfortable bed surrounded by lovely women. He thought he’d died and regretted every time he’d ever cursed Maribor’s name.

Life’s going to change. You thought it already had? Not nearly as much as it’s going to change now. Everything you disapprove of you’ll call “aristocratic.” This term can be applied to food, to books and plays, to modes of speech, to hairstyles and to such venerable institutions as prostitution and the Roman Catholic Church. If “Liberty” was the watchword of the first Revolution, “Equality” is that of the second. “Fraternity” is a less assertive quality, and must creep in where it may.

I bet you think fellas are the ones to remember a girl -- don't you?" He shook his head hurriedly, that he'd always thought that. "Fellas have all the fun 'n she just sees one right after another, so it seems like HE'D remember her, better 'n SHE'D remember him, only it works the other way around. I ain't forgot one single fella, all these years. But I bet there ain't TWO 'd know me from a big of bananas this minute.

I took her dress over to the closet and hung it up. It was funny. It made me feel sort of sad when I hung it up. I thought of her going in a store and buying it, and nobody in the store knowing she was a prostitute and all. The salesman probably just thought she was a regular girl when she bought it. It made me feel sad as hell- I don't know why exactly.

Prostitution isn't illegal to protect women. Prostitutes would be much safer if it was legal. It's illegal to protect men. Men are addicted to sex. Sex is like heroin to men. If all women were allowed to charge admission to their pussy, they would have total control over men and it would cause a giant wealth transfer. Men would go broke and women would end up with all the money and power.

He pushed my back against the stall door, kissing me. Edward had tried kissing me, but I'd been so shocked I'd barely had time to explore how it felt. Lucy had told me stories of shady corners and sweaty palms. But this was passionate. Wild. Something I'd never known. "Have you kissed a girl before?" I whispered. He ran his thumb over my cheek. His eyes lingered on my lips. "Yes," he said. I thought of Alice, her pretty blonde hair, the split lip that made her so vulnerable. But it wasn't her name he said. "A woman at the docks in Brisbane. She didn't mean anything. I was lonely. It wasn't love." A prostitute, he meant.

I have to confess that while I did not fancy myself a particularly good person, I never thought my first real sexual action would be prostitutional.

Let me tell you what I learned in the Hole. I learned that in suffering, we find the true measure of our strength. I learned that a man can be a coward one day and a hero the next. I learned that I'm not as good a man as I thought I was. But the most important thing is this: I learned that though it costs me dearly, I can change. I learned what has been broken can be made new. Do you know who taught me that? A prostitute. In a bitter woman who made her living in shame, I found honor, courage, and loyalty. She inspired me and she saved me." -Logan

Under these dreadful apprehensions I looked back on the life I had led with the utmost contempt and abhorrence. I blushed, and wondered at myself how I could act thus, how I could divest myself of modesty and honour, and prostitute myself for gain; and I thought, if ever it should please God to spare me this one time from death, it would not

Kissing someone so that you can get a free trip is perilously close to full-on hooking, and I have to confess that while I did not fancy myself a particularly good person, I never thought my first real sexual action would be prostitutional.

He whispered, “Follow me,” though he had no idea where to go. There was a time, not long ago, when his instincts had kept him alive on the dark streets, the long beats, with rain hammering down on gun-toting punks, slick drug dealers, prostitutes with sharp teeth. He’d thought it a mad world then, and he thought it now, It’s a sharp, mad world. It’ll bleed you out.

In the wild cathedral evening the rain unraveled tales for the disrobed faceless forms of no position. Tolling for the tongues with no place to bring their thoughts - all down in taken-for-granted situations. Tolling for the deaf an' blind, tolling for the mute, and the mistreated mateless mother, the mistitled prostitute, for the misdemeanor outlaw, chained an' cheated by pursuit. And we gazed upon the chimes of freedom flashing.

When a scream is heard, wait...for silence is our assurance of tolerability.

I never thought my first real sexual action would be prostitutional.

I thought- This is why men build empires and go out into the desert; to get away from their loved ones and comfortable homes and to sit on floors with Arab chiefs and watch prostitutes.

Before long a student at the art class was to initiate me into the mysteries of drink, cigarettes, prostitutes, pawnshops and left-wing thought. A strange combination, but it actually happened that way.

When I was, like thirteen I thought it would be really cool to be a prostitute... I Thought It was like handsome guys would take you out on these romantic dates and you´d fuck them and then they´d pay you...

Sponsor said relationships are fertilizer for character defects. I thought about it, prayed about it, and agreed. I guess it's better to minimize damage, adopt a sane and sound ideal, and buy pussy from now on.

What made you fall in love with a prostitute?' I didn't understand it myself at the time. But I've thought about it since, and I think it was because, knowing that your body would never be mine alone, I had to concentrate on conquering your soul.' 'Weren't you jealous?" 'You can't say to the spring: "Come now and last as long as possible." You can only say: "Come and bless me with your hope, and stay as long as you can.

I've never been sure how to define 'in love.' It's like a measuring rope that keeps changing length. When Brandon's lie broke my heart that night in his bed, I thought, 'I'll never love anyone like this again,' and I haven't. I've never intensely cared for any man in a way that feels identical to how I cared for another. I found George because I was yearning to replace Ethan, and look what happened. I just added another love to the list. The mistake is in thinking there is only one spot. You divot the sand and the tide fills it in and then you create another pocket while the tide drains itself out. Same properties. Different shapes. It's never the same.

It’s a job, just like any other one, as long as it’s voluntary – which it was, on my part. The thing is, older men have always been especially fond of me. I’m naturally charming. I thought that I could have a lot of things that I wanted at once – no emotional involvement, lots of fun adventures with people in different environments, socialization and conversation – things that are so superficial but I would master them, I would become so skilled at this superficiality that it would be like acting in a play. I’m a certain person during certain hours. As this person I get to have so many new adventures, and hone the craft of seduction, which is one of the ultimate skills a person can have. Great courtesans during history were very knowledgeable about a variety of subjects and spoke multiple languages and such. They were able to seduce because they had great minds, along with their looks.

I thought fleetingly of Anne, how the faces changed but the act was always the same, the need was always the same, no one drew a line between the sex you bought and the love you made, and your body could not tell the difference.

She thought briefly of one police force in a neighboring state, some years back, which without a second thought had for many years classified people murdered in its jurisdiction as “male victim,” “female victim,” and “prostitute.

I don't know for sure what ever became of Hatsumomo. A few years after the war, I heard she was making a living as a prostitute in the Miyagawa-cho district. She couldn't have been there long, because on the night I heard it, a man at the same party swore that if Hatsumomo was a prostitute, he would find her and give her some business of his own. He did go looking for her, but she was nowhere to be found. Over the years, she probably succeeded in drinking herself to death. She certainly wouldn't have been the first geisha to do it. In just the way that a man can grow accustomed to a bad leg, we'd all grown accustomed to having Hatsumomo in our okiya. I don't think we quite understood all the ways her presence had afflicted us until long after she'd left, when things that we hadn't realized were ailing slowly began to heal. Even when Hatsumomo had been doing nothing more than sleeping in her room, the maids had known she was there, and that during the course of the day she would abuse them. They'd lived with the kind of tension you feel if you walk across a frozen pond whose ice might break at any moment. And as for Pumpkin, I think she'd grown to be dependent on her older sister and felt strangely lost without her. I'd already become the okiya's principal asset, but even I took some time to weed out all the peculiar habits that had taken root because of Hatsumomo. Every time a man looked at me strangely, I found myself wondering if he'd heard something unkind about me from her, even long after she was gone. Whenever I climbed the stairs to the second floor of the okiya, I still kept my eyes lowered for fear that Hatsumomo would be waiting there on the landing, eager for someone to abuse. I can't tell you how many times I reached that last step and looked up suddenly with the realization that there was no Hatsumomo, and there never would be again. I knew she was gone, and yet the very emptiness of the hall seemed to suggest something of her presence. Even now, as an older woman, I sometimes lift the brocade cover on the mirror of my makeup stand, and have the briefest flicker of a thought that I may find her there in the glass, smirking at me.

I thought of  how God had sent a prostitute to help the Hebrew spies who would, through her help, and only through her help, conquer the city and fell the walls. I also wondered: Had that been humiliating to them? Receiving help from a whore? Would they rather have done it all by themselves or with help from someone of their choosing?

These accounts helped my imagination, in after years, to take the line of supposing that Albertine might, instead of being a good girl, have had the same immorality, the same faculty of deception as a reformed prostitute, and I thought of all the sufferings that would in that case have been in store for me had I ever really been her lover

But when I was a prostitute I protected myself, fought back at every moment, was never off guard. To protect my deeper, inner self from men, I offered them only an outer shell. I kept my heart and soul, and let my body plat its role, its passive, inert, unfeeling role. I learnt to resist by being passive, to keep myself whole by offering nothing, to live by withdrawing to a world of my own. In other words, I was telling the man he could have my body, he could have a dead body, but he would never be able to make me react, or tremble, or feel either pleasure or pain. I made no effort, expended no energy, gave no affection, provided no thought. I was therefore never tired or exhausted.

Vicky had once told her that she should not be ashamed of her pubic hair. Pubic hair was what men expected to see on women. Vicky said that there was a young prostitute at the Centre who had no pubic hair & many customers were known to shy off her because they thought that she was diseased. So Phyllis was resigned to displaying her pubic hair to all who wanted to see it.[MMT]

She always had meant to leave. She hadn’t done it because she thought it was such a disgrace; she had no place to take her children, and she was afraid he would kill her as he threatened. Twenty-five years of married criminality, official monogamous prostitution, between a “damn fool woman” and the “sorriest man that God ever let live” ended. [The divorce lawyer] had released her from her demon.

Unprompted, and in another zag in the conversation, he brought up what he called the “golden showers thing,” repeating much of what he had said to me previously, adding that it bothered him if there was “even a one percent chance” his wife, Melania, thought it was true. That distracted me slightly because I immediately began wondering why his wife would think there was any chance, even a small one, that he had been with prostitutes urinating on each other in Moscow. For all my flaws, there is a zero percent chance—literally absolute zero—that Patrice would credit an allegation that I was with hookers peeing on each other in Moscow. She would laugh at the very suggestion. In what kind of marriage, to what kind of man, does a spouse conclude there is only a 99 percent chance her husband didn’t do that?

But, being a paedophile yourself, how can you work with child prostitution? Does it excite you?’ Løken stared down at the table, rapt in thought. ‘Have you ever fantasised about raping a woman, Hole? You don’t need to answer, I know you have. It doesn’t mean you want to rape someone, does it. Nor does it mean you’re unfit to work on rape cases. Even if you can understand how a man can lose his self-control, it’s actually very simple. It’s wrong. It’s against the law. The bastard will have to pay.

Washington’s Green River Killer. As it turned out, this prolific slayer of prostitutes was very much alive and well and living in suburban Seattle. His reason for slowing down? He’d gotten married. “Technology got me,” Gary Ridgway told cops, the verbal equivalent of an upturned middle finger. He was right. He fooled the cops for years by slackening his face and dimming the light in his eyes. No way this half-wit is a diabolical serial killer, they thought, and always, despite mounting evidence, they let him go.

You are sure you mean bliss?' 'Yes, an island or some place where we could all live or go to easily whenever we pleased and do all the things we wish to do without thought of the narrow-mindedness of others.' 'You are asking too much. Oh, for the Isle of Crete! You are wishing a return to the good old Pagan times when all honor was paid even to prostitutes.' 'No, not asking too much, just asking for a natural morality, a thing which varies with each bird, beast, and human and for which due allowance is not made in lawmaking.

I assured her that she would meet with immediate attention; and that English justice, which was no respecter of persons, would speedily and amply avenge her on the brutal ruffian who had plundered her little property. She promised me that she would; but she delayed taking steps the steps I pointed out from time to time: for she was timid and dejected to a degree which showed how deeply sorrow had taken hold of her young heart: and perhaps she thought justly that the most upright judge, and the most righteous tribunals, could do nothing to repair her heaviest wrongs.

I listened—much as you’re listening now, Dick, but it wasn’t from curiosity, it was something more. I hated the thought of this world that must be lived in—the sordid pitiful lives of men and women, who can’t get beyond their own bodies. I could see this girl, living as she did without the excuse of poverty—she wasn’t any prostitute having to keep herself, but spoiling her beauty, her health, and her own precious individuality, which is greater than anything in life, Dick, because some man had taught her to be self-indulgent. There wasn’t anything more in it than that.

Our society doesn't allow any foreign objects. I've always suffered because of that," Shiraha said, drinking jasmine tea made with a teabag from the drink bar. I was the one who had gotten the jasmine tea for him since he didn't make any move to get anything for himself. He just sat in silence, and when I placed it in front of him he started drinking it without even saying thank you. "Everyone has to toe the line. Why am I still doing casual work even though I'm in my mid-thirties? Why haven't I ever had a girlfriend? The assholes don't even bat an eyelid when they ask whether I've ever had sex or not. And then they laugh and tell me not to include prostitutes in the count. I don't make trouble for anyone. But they all seem to think nothing of raping me, just because I'm in the minority." I considered him one step short of being a sex offender. But here he was casually likening his own suffering to sexual assault, without sparing a thought for all the trouble he'd caused for women store workers and customers. He seemed to have this odd circuitry in his mind that allowed him to see himself only as the victim, and never the perpetrator, I thought was I watched him. "Really," I said, even wondering whether he made a habit of being self-pitying. "That must be hard.

Perhaps that had been one of the ineradicable faults of mankind - for even a convinced atheist had to admit there were faults - that it was never content with a thing as a thing; it had to turn things into symbols of other things. A rainbow was never only a rainbow; a storm was a sign of celestial anger; and even from the puddingy earth came forth dark chthonian gods. What did it all mean? What an agnostic believed and what the willowy parson believed were not only irreconcilable systems of thought: they were equally valid systems of thought because, somewhere along the evolutionary line, man, developing this habit of thinking of symbols, had provided himself with more alternatives than he could manage. Animals moved in no such channel of imagination - they copulated and they ate; but the the saint, bread was a symbol of life, as the phallus was to the pagan. The animals themselves were pressed into symbolic service - and not only in the medieval bestiaries, by any means. Such a usage was a distortion, although man seemed unable to ratiocinate without it. That had been the trouble right from the beginning. Perhaps it had even been the beginning, back among the first men that man could never get clearly defined (for the early men, being also symbols, had to be either lumbering brutes, or timid noble savages, or to undergo some other interpretation). Perhaps the first fire, the first tool, the first wheel, the first carving in a limestone cave, had each possessed a symbolic rather than a practical value, had each been pressed to serve distortion rather than reality. It was a sort of madness that had driven man from his humble sites on the edges of woods into towns and cities, into arts and wars, into religious crusades, into martyrdom and prostitution, into dyspepsia and fasting, into love and hatred, into this present cul-de-sac; it had all come about in pursuit of symbols. In the beginning was the symbol, and darness was over the face of the Earth.

. . . As I sit here in my Aeron chair, thinking E. O. Wilson thoughts. Was it love or reproduction? Chance or destiny? Crime or nature at work? Maybe the gene contained an override, ensuring its expression, which would explain Desdemona’s tears and Lefty’s taste in prostitutes; not fondness, not emotional sympathy; only the need for this new thing to enter the world and hence the heart’s rigged game. But I can’t explain it, any more than Desdemona or Lefty could have, any more than each one of us, falling in love, can separate the hormonal from what feels divine, and maybe I cling to the God business out of some altruism hard-wired to preserve the species;

March 1898 What a strange dream I had last night! I wandered in the warm streets of a port, in the low quarter of some Barcelona or Marseille. The streets were noisome, with their freshly-heaped piles of ordure outside the doors, in the blue shadows of their high roofs. They all led down towards the sea. The gold-spangled sea, seeming as if it had been polished by the sun, could be seen at the end of each thoroughfare, bristling with yard-arms and luminous masts. The implacable blue of the sky shone brilliantly overhead as I wandered through the long, cool and sombre corridors in the emptiness of a deserted district: a quarter which might almost have been dead, abruptly abandoned by seamen and foreigners. I was alone, subjected to the stares of prostitutes seated at their windows or in the doorways, whose eyes seemed to ransack my very soul. They did not speak to me. Leaning on the sides of tall bay-windows or huddled in doorways, they were silent. Their breasts and arms were bare, bizarrely made up in pink, their eyebrows were darkened, they wore their hair in corkscrew-curls, decorated with paper flowers and metal birds. And they were all exactly alike! They might have been huge marionettes, or tall mannequin dolls left behind in panic - for I divined that some plague, some frightful epidemic brought from the Orient by sailors, had swept through the town and emptied it of its inhabitants. I was alone with these simulacra of love, abandoned by the men on the doorsteps of the brothels. I had already been wandering for hours without being able to find a way out of that miserable quarter, obsessed by the fixed and varnished eyes of all those automata, when I was seized by the sudden thought that all these girls were dead, plague-stricken and putrefied by cholera where they stood, in the solitude, beneath their carmine plaster masks... and my entrails were liquefied by cold. In spite of that harrowing chill, I was drawn closer to a motionless girl. I saw that she was indeed wearing a mask... and the girl in the next doorway was also masked... and all of them were horribly alike under their identical crude colouring... I was alone with the masks, with the masked corpses, worse than the masks... when, all of a sudden, I perceived that beneath the false faces of plaster and cardboard, the eyes of these dead women were alive. Their vitreous eyes were looking at me... I woke up with a cry, for in that moment I had recognised all the women. They all had the eyes of Kranile and Willie, of Willie the mime and Kranile the dancer. Every one of the dead women had Kranile's left eye and Willie's right eye... so that every one of them appeared to be squinting. Am I to be haunted by masks now?

. . . as a businessman, he thought the idea of having a centralized Health Service made a lot of sense, because ultimately it could be run as a business, with shareholders and a board of directors, and a chief executive, and that was the way to make sure it was efficient, to run it along business lines, i.e. with a view to making a profit. . . . in fact the Health Service, if properly managed, could turn out to be the most profitable business of all time, because health care was like prostitution, it was something for which the demand could never dry up; it was inexhaustible. He said that if someone could get himself appointed manager of a privatized Health Service, he would soon be just about the richest and most powerful man in the country.

It seems to me indisputably true that a good many people, the wide world over, of varying ages, cultures, natural endowments, respond with a special impetus, a zing, even, in some cases, to artists and poets who as well as having a reputation for producing great or fine art have something garishly Wrong with them as persons: a spectacular flaw in character or citizenship, a construably romantic affliction or addiction-extreme self-centredness, marital infidelity, stone-deafness, stone-blindness, a terrible thirst, a mortally bad cough, a soft spot for prostitutes, a partiality for grand-scale adultery or incest, a certified or uncertified weakness for opium or sodomy, and so on, God have mercy on the lonely bastards. If suicide isn't at the top of the list of compelling infirmities for creative men, the suicide poet or artist, one can't help noticing, has always been given a very considerable amount of avid attention, not seldom on sentimental grounds almost exclusively, as if he were (to put it much more horribly than I really want to) the floppy-eared runt of the litter. It's a thought, anyway, finally said, that I've lost sleep over many times, and possibly will again. Според мен много и много хора по широкия свят, хора на различна възраст, с различна култура и различни заложби гледат с особен възторг и дори понякога величаят онези художници и поети, които освен дето са си спечелили име с голямото си или добро изкуство имат нещо шантаво в себе си: нетърпими недостатъци в характера или в гражданското поведение, любовна страст или скръб, изключителен егоцентризъм, извънбрачна връзка, глухота, слепота, неутолима жажда, смъртоносна кашлица, слабост към проститутки, склонност към чудовищни прелюбодеяния или кръвосмешение, документирана или недокументирана страст към опиума или содомията и прочее — пази боже, самотните копелета. Макар самоубийството да не стои на първо място в списъка на задължителните за твореца недостатъци, не можем да не забележим, че самоубилият се поет или художник винаги се радва на много голямо, завидно внимание, нерядко само по чисто сантиментални причини, сякаш е (ще се изразя по-ужасно, отколкото ми се ще) клепоухото недорасло кутре от кучилото. Тази мисъл — това е последно — много пъти не ми е давала мира по цели нощи и сигурно пак ще върши същото.

I believe my soul wasn’t with me during the time of abuse. My soul retreated into a protection mode. This soul loss saved my life and my sanity. Had my soul stayed and endured the years of torture, I would have been a broken person forever. I could have given in, turned my back on my family, and remained a sex slave, a full-time prostitute for the Chaldean ringleader’s benefit. Until they wearied of me and replaced me with a younger, fresher girl and disposed of me physically or threw me aside with nowhere to go. I could have ended up in a mental institution, driven crazy from the abuse, with no one to confide in. Though I felt empty, my body devoid of a soul, I also felt a protective bubble encircling my body, an energy that appeared when I was alone with my thoughts, my despair.

Max fumbled for the prostitute’s genitals, alarmed at his own instant arousal, and without thinking, stepped into the shadowed doorway. A shiver of shock and pure, unambiguous desire flooded through his arse and legs as he clasped two swinging testicles and a hardening penis. The creature before him, both woman and man, looked up into his face, offering a challenging flash of gold, the lower lip pierced. Max’s hat slipped back and wedged between his head and the wall as he sucked the dark mouth and smooth cheeks. The prostitute flicked the un-smoked cigarette into the narrow channel of water, unbuttoned the client’s trousers with three swift tugs, then rubbed the engorged pink tip of his sex up to a groaning climax, as rapid as it was intense. Max’s mind clung to the last sane thought he had. I should walk on now.

In Broadway, I suddenly found myself face to face with William de la Touche Clancey. "Well!" A long drawn-out syllable, in which fear and condescension were unpleasantly mingled. "What is the young Old Patroon about to turn his hand to next?" "The Vauxhall Gardens, I should think." My dislike of Clancey is almost physical. Yet I stare at him with fascination; note that his protuberant eyes are yellowish; that he scratches himself compulsively; that his tongue darts in and out of his mouth like a lizard's catching flies. "Of the delicious nymphs you sport with there?" "Of the delicious fauns, too — and their goatish friends." "Uh-huh..." A long, drawn-out attempt at sounding amused failed of its object. "I hope you realize that your editor's unholy passion for the Negro grows more embarrassing each day. If I were he I should beware. He might simply vanish one dark night." "Murdered? Or sold into slavery?" Clancey recently delighted his admirers by proposing that since the institution of slavery has been an integral part of every high civilization (and peculiarly well-adapted to those nations that follow the word as well as the spirit of Old and New Testaments), poor whites should be bought and sold as well as blacks. "I don't believe that poor sick Mr. Leggett would command a high price in the bazaar. Only his diseased mind would have a certain morbid interest to the special collector. You, on the other hand, ought to fetch a pretty price." "More than the usual two dollars you pay?" Two dollars is the current rate for a male prostitute. "Much more! Why, just for those pink Dutch cheeks alone!" It would be nice to record that I thought to something terminal to say but in my rage I could think of absolutely nothing and so left him with the last word.

There were icons of the Magdalen on the walls and paintings in the Western manner, all kitsch, trash. Mary M., Lucas thought, half hypnotized by the chanting in the room beside him; Mary Moe, Jane Doe, the girl from Migdal in Galilee turned hooker in the big city. The original whore with the heart of gold. Used to be a nice Jewish girl, and the next thing you know, she's fucking the buckos of the Tenth Legion Fratensis, fucking the pilgrims who'd made their sacrifice at the Temple and were ready to party, the odd priest and Levite on the sly. "Maybe she was smart and funny. Certainly always on the lookout for the right guy to take her out of the life. Like a lot of whores, she tended towards religion. So along comes Jesus Christ, Mr. Right with a Vengeance, Mr. All Right Now! Fixes on her his hot, crazy eyes and she's all, Anything, I'll do anything. I'll wash your feet with my hair. You don't even have to fuck me.

From the start the proportion of asocials in the camp was about one-third of the total population, and throughout the first years prostitutes, homeless and ‘work-shy’ women continued to pour in through the gates. Overcrowding in the asocial blocks increased fast, order collapsed, and then followed squalor and disease.  Although we learn a lot about what the political prisoners thought of the asocials, we learn nothing of what the asocials thought of them. Unlike the political women, they left no memoirs. Speaking out after the war would mean revealing the reason for imprisonment in the first place, and incurring more shame. Had compensation been available they might have seen a reason to come forward, but none was offered.  The German associations set up after the war to help camp survivors were dominated by political prisoners. And whether they were based in the communist East or in the West, these bodies saw no reason to help ‘asocial’ survivors. Such prisoners had not been arrested as ‘fighters’ against the fascists, so whatever their suffering none of them qualified for financial or any other kind of help. Nor were the Western Allies interested in their fate. Although thousands of asocials died at Ravensbrück, not a single black- or green-triangle survivor was called upon to give evidence for the Hamburg War Crimes trials, or at any later trials.  As a result these women simply disappeared: the red-light districts they came from had been flattened by Allied bombs, so nobody knew where they went. For many decades, Holocaust researchers also considered the asocials’ stories irrelevant; they barely rate mention in camp histories. Finding survivors amongst this group was doubly hard because they formed no associations, nor veterans’ groups. Today, door-knocking down the Düsseldorf Bahndamm, one of the few pre-war red-light districts not destroyed, brings only angry shouts of ‘Get off my patch'.

Ideology refers to the body of ideas reflecting the interests of a group of people. Within U.S. culture, racist and sexist ideologies permeate the social structure to such a degree that they become hegemonic, namely, seen as natural, normal, and inevitable. In this context, certain assumed qualities that are attached to Black women are used to justify oppression. From the mammies, jezebels, and breeder women of slavery to the smiling Aunt Jemimas on pancake mix boxes, ubiquitous Black prostitutes, and ever-present welfare mothers of contemporary popular culture, negative stereotypes applied to African-American women have been fundamental to Black women's oppression. Taken together, the supposedly seamless web of economy, polity, and ideology function as a highly effective system of social control designed to keep African-American women in an assigned, subordinate place. This larger system of oppression works to suppress the ideas of Black women intellectuals and to protect elite White male interests and world views.

1595, Richard Field, fellow-alumnus of the King Edward grammar school in Stratford-upon-Avon, printed The lives of the noble Grecians and Romanes, compared together by that grave learned philosopher and historiographer, Plutarke of Chaeronea: translated out of Greeke into French by James Amiot, abbot of Bellozane, Bishop of Auxerre, one of the Kings privie counsell, and great Amner of France, and out of French into English, by Thomas North. This was the book that got Shakespeare thinking seriously about politics: monarchy versus republicanism versus empire; the choices we make and their tragic consequences; the conflict between public duty and private desire. He absorbed classical thought, but was not enslaved to it. Shakespeare was a thinker who always made it new, adapted his source materials, and put his own spin on them. In the case of Plutarch, he feminized the very masculine Roman world. Brutus and Caesar are seen through the prism of their wives, Portia and Calpurnia; Coriolanus through his mother, Volumnia; Mark Antony through his lover, Cleopatra. Roman women were traditionally silent, confined to the domestic sphere. Cleopatra is the very antithesis of such a woman, while Volumnia is given the full force of that supreme Ciceronian skill, a persuasive rhetorical voice.40 Timon of Athens is alone and unhappy precisely because his obsession with money has cut him off from the love of, and for, women (the only females in Timon’s strange play are two prostitutes). Paradoxically, the very masculinity of Plutarch’s version of ancient history stimulated Shakespeare into demonstrating that women are more than the equal of men. Where most thinkers among his contemporaries took the traditional view of female inferiority, he again and again wrote comedies in which the girls are smarter than the boys—Beatrice in Much Ado about Nothing, Rosalind in As You Like It, Portia in The Merchant of Venice—and tragedies in which women exercise forceful authority for good or ill (Tamora, Cleopatra, Volumnia, and Cymbeline’s Queen in his imagined antiquity, but also Queen Margaret in his rendition of the Wars of the Roses).41

Though I do not know why. It was not a joke. I know of jokes. A soldier came running into camp after going to see the prostitutes. He was white in the face. His friends asked if he had found a good time. He said that he had not. They asked why. He said that when he’d asked how much the woman charged, she’d said one mark plus the tip. He told his friends that he hadn’t realized they were charging body parts now.” Shallan grimaced. “You heard that from Vathah’s men, didn’t you?” “Yes. It is funny because the word ‘tip’ means several different things. A payment made in addition to the sum initially charged, usually given voluntarily, and the top piece of something. In addition, I believe that ‘the tip’ means something in the slang of the soldiers, and so the man in the joke thought she was going to cut off his—” “Yes, thank you,” Shallan said. “That is a joke,” Pattern continued. “I understand why it is funny. Ha ha. Sarcasm is similar. You replace an expected result with one grossly unexpected, and the humor is in the juxtaposition. But why was your earlier comment funny?

Ah, my friends, that innocent afternoon with Larry provoked me into thought in a way my own dicelife until then never had. Larry took to following the dice with such ease and joy compared to the soul-searching gloom that I often went through before following a decision, that I had to wonder what happened to every human in the two decades between seven and twenty-seven to turn a kitten into a cow. Why did children seem to be so often spontaneous, joy-filled and concentrated while adults seemed controlled, anxiety-filled and diffused? It was the Goddam sense of having a self: that sense of self which psychologists have been proclaiming we all must have. What if - at the time it seemed like an original thought - what if the development of a sense of self is normal and natural, but is neither inevitable nor desirable? What if it represents a psychological appendix: a useless, anachronistic pain in the side? - or, like the mastodon's huge tusks: a heavy, useless and ultimately self-destructive burden? What if the sense of being some-one represents an evolutionary error as disastrous to the further development of a more complex creature as was the shell for snails or turtles? He he he. What if? indeed: men must attempt to eliminate the error and develop in themselves and their children liberation from the sense of self. Man must become comfortable in flowing from one role to another, one set of values to another, one life to another. Men must be free from boundaries, patterns and consistencies in order to be free to think, feel and create in new ways. Men have admired Prometheus and Mars too long; our God must become Proteus. I became tremendously excited with my thoughts: 'Men must become comfortable in flowing from one role to another' - why aren't they? At the age of three or four, children were willing to be either good guys or bad guys, the Americans or the Commies, the students or the fuzz. As the culture molds them, however, each child comes to insist on playing only one set of roles: he must always be a good guy, or, for equally compulsive reasons, a bad guy or rebel. The capacity to play and feel both sets of roles is lost. He has begun to know who he is supposed to be. The sense of permanent self: ah, how psychologists and parents lust to lock their kids into some definable cage. Consistency, patterns, something we can label - that's what we want in our boy. 'Oh, our Johnny always does a beautiful bower movement every morning after breakfast.' 'Billy just loves to read all the time...' 'Isn't Joan sweet? She always likes to let the other person win.' 'Sylvia's so pretty and so grown up; she just loves all the time to dress up.' It seemed to me that a thousand oversimplifications a year betrayed the truths in the child's heart: he knew at one point that he didn't always feel like shitting after breakfast but it gave his Ma a thrill. Billy ached to be out splashing in mud puddles with the other boys, but... Joan wanted to chew the penis off her brother every time he won, but ... And Sylvia daydreamed of a land in which she wouldn’t have to worry about how she looked . . . Patterns are prostitution to the patter of parents. Adults rule and they reward patterns. Patterns it is. And eventual misery. What if we were to bring up our children differently? Reward them for varying their habits, tastes, roles? Reward them for being inconsistent? What then? We could discipline them to be reliably various, to be conscientiously inconsistent, determinedly habit-free - even of 'good' habits.

A monk lived near the temple of Shiva. In the house opposite lived a prostitute. Noticing the large number of men who visited her, the monk decided to speak to her. ‘You are a great sinner,’ he said sternly. ‘You reveal your lack of respect for God every day and every night. Do you never stop to think about what will happen to you after your death?’ The poor woman was very shaken by what the monk said. She prayed to God out of genuine repentance, begging His forgiveness. She also asked the Almighty to help her to find another means of earning her living. But she could find no other work and, after going hungry for a week, she returned to prostitution. But each time she gave her body to a stranger, she would pray to the Lord for forgiveness. Annoyed that his advice had had no effect, the monk thought to himself: ‘From now on, I’m going to keep a count of the number of men who go into that house, until the day the sinner dies.’ And from that moment on, he did nothing but watch the comings and goings at the prostitute’s house, and for each man who went in, he added a stone to a pile of stones by his side. After some time, the monk again spoke to the prostitute and said: ‘You see that pile of stones? Each stone represents a mortal sin committed by you, despite all my warnings. I say to you once more: do not sin again!’ Seeing how her sins accumulated, the woman began to tremble. Returning home, she wept tears of real repentance and prayed to God: ‘O Lord, when will Your mercy free me from this wretched life?’ Her prayer was heard. That same day, the angel of death came to her house and carried her off. On God’s orders, the angel crossed the street and took the monk with him too. The prostitute’s soul went straight up to Heaven, while the devils bore the monk down into Hell. They passed each other on the way, and when the monk saw what was happening, he cried out: ‘Is this Your justice, O Lord? I spent my whole life in devotion and poverty and now I am carried off into Hell, while that prostitute, who lived all her life steeped in sin, is borne aloft up to Heaven!’ Hearing this, one of the angels replied: Angels are always just. You thought that God’s love meant judging the behaviour of your neighbour. While you filled your heart with the impurity of another’s sin, this woman prayed fervently day and night. Her soul is so light after all the tears she has shed that we can easily bear her up to Paradise. Your soul is so weighed down with stones it is too heavy to lift.

But sex at twenty-two, well, that was really something, Jules thought, and Dennis apparently thought so too. Both of their bodies were still perfect, or perfect enough; they would come to see this later on, though they couldn’t see it at the time. Self-conscious, dying with embarrassment, but so excited, they stripped to their skin for each other for the first time standing beside the loft bed in his apartment that day, and she made him go up the ladder first so he wouldn’t be able to watch her from behind—knowing that if he did, as she lifted a leg to reach the next rung the most private section of herself would have been briefly cleaved and displayed. The hair, the shadow, the pinch of lip, the stingy little anus—how could she let him watch that particular show? “After you, kind sir,” she said—oh God, had she really said that? And why? Was she pretending to be a Victorian prostitute?—sweeping out her arm. Dark, woolly Dennis swung up the ladder naked. She watched as his parts did the male version of what hers would have done, his balls moving, if not swinging, and his downy ass separating into two as he bent his knee and climbed the vertical ladder into the bed near the ceiling. Dennis Boyd’s loft bed was so high up that they could not sit upright in it, but could only half-slouch, or else lie flat, or lie with their bodies on top of each other like a two-car pileup.

French anthropologist Jean-Claude Galey encountered in a region of the eastern Himalayas where as recently as the 1970s, the low-ranking castes—they were referred to as “the vanquished ones,” since they were thought to be descended from a population once conquered by the current landlord caste many centuries before—lived in a situation of permanent debt dependency. Landless and penniless, they were obliged to solicit loans from the landlords simply to find a way to eat—not for the money, since the sums were paltry, but because poor debtors were expected to pay back the interest in the form of work, which meant they were at least provided with food and shelter while they cleaned out their creditors’ outhouses and reroofed their sheds. For the “vanquished”—as for most people in the world, actually—the most significant life expenses were weddings and funerals. These required a good deal of money, which always had to be borrowed. In such cases it was common practice, Galey explains, for high-caste moneylenders to demand one of the borrower’s daughters as security. Often, when a poor man had to borrow money for his daughter’s marriage, the security would be the bride herself. She would be expected to report to the lender’s household after her wedding night, spend a few months there as his concubine, and then, once he grew bored, be sent off to some nearby timber camp, where she would have to spend the next year or two working as a prostitute to pay off her father’s debt. Once accounts were settled, she return to her husband and begin her married life.

One extreme possibility might be the situation the French anthropologist Jean-Claude Galey encountered in a region of the eastern Himalayas where as recently as the 1970s, the low-ranking castes—they were referred to as “the vanquished ones,” since they were thought to be descended from a population once conquered by the current landlord caste many centuries before—lived in a situation of permanent debt dependency. Landless and penniless, they were obliged to solicit loans from the landlords simply to find a way to eat—not for the money, since the sums were paltry, but because poor debtors were expected to pay back the interest in the form of work, which meant they were at least provided with food and shelter while they cleaned out their creditors’ outhouses and reroofed their sheds. For the “vanquished”—as for most people in the world, actually—the most significant life expenses were weddings and funerals. These required a good deal of money, which always had to be borrowed. In such cases it was common practice, Galey explains, for high-caste moneylenders to demand one of the borrower’s daughters as security. Often, when a poor man had to borrow money for his daughter’s marriage, the security would be the bride herself. She would be expected to report to the lender’s household after her wedding night, spend a few months there as his concubine, and then, once he grew bored, be sent off to some nearby timber camp, where she would have to spend the next year or two working as a prostitute to pay off her father’s debt. Once accounts were settled, she return to her husband and begin her married life.6

Penetrating the literary inferno, you will come to learn its artifices and its arsenic; shielded from the immediate, that caricature of yourself, you will no longer have any but formal experiences, indirect experiences; you will vanish into the Word. Books will be the sole object of your discussions. As for literary people, you will derive no benefit from them. But you will find this out too late, after having wasted your best years in a milieu without density or substance. The literary man? An indiscreet man, who devaluates his miseries, divulges them, tells them like so many beads: immodesty - the sideshow of second-thoughts - is his rule; he offers himself. Every form of talent involves a certain shamelessness. Only sterility is truly distinguished - the man who effaces himself along with his secret, because he disdains to parade it: sentiments expressed are an agony for irony, a slap at humor. To keep one's secret is the most fruitful of activities. It torments, erodes, threatens you. Even when confession is addressed to God, it is an outrage against ourselves, against the mainspring of our being. The apprehensions, shames, fears from which both religious and profane therapeutics would deliver us constitute a patrimony we should not allow ourselves to be dispossessed of, at any cost. We must defend ourselves against our healers and, even if we die for it, preserve our sickness and our sins. The confessional? a rape of conscience perpetrated in the name of heaven. And that other rape, psychological analysis! Secularized, prostituted, the confessional will soon be installed on our street corners: except for a couple of criminals, everyone aspires to have a public soul, a poster soul.

Lagos, typically for a nonbusinessman, had a fatal flaw: he thought too small. He figured that with a little venture capital, this neurolinguistic hacking could be developed as a new technology that would enable Rife to maintain possession of information that had passed into the brains of his programmers. Which, moral considerations aside, wasn't a bad idea. "Rife likes to think big. He immediately saw that this idea could be much more powerful. He took Lagos's idea and told Lagos himself to buzz off. Then he started dumping a lot of money into Pentecostal churches. He took a small church in Bayview, Texas, and built it up into a university. He took a smalltime preacher, the Reverend Wayne Bedford, and made him more important than the Pope. He constructed a string of self-supporting religious franchises all over the world, and used his university, and its Metaverse campus, to crank out tens of thousands of missionaries, who fanned out all over the Third World and began converting people by the hundreds of thousands, just like St. Louis Bertrand. L. Bob Rife's glossolalia cult is the most successful religion since the creation of Islam. They do a lot of talking about Jesus, but like many selfdescribed Christian churches, it has nothing to do with Christianity except that they use his name. It's a postrational religion. "He also wanted to spread the biological virus as a promoter or enhancer of the cult, but he couldn't really get away with doing that through the use of cult prostitution because it is flagrantly anti-Christian. But one of the major functions of his Third World missionaries was to go out into the hinterlands and vaccinate people -- and there was more than just vaccine in those needles. "Here in the First World, everyone has already been vaccinated, and we don't let religious fanatics come up and poke needles into us. But we do take a lot of drugs. So for us, he devised a means for extracting the virus from human blood serum and packaged it as a drug known as Snow Crash.

If he is going to treat her as the moral idea demands, he must try to see in her the concept of mankind and endeavour to respect her. [...] Thus this book may be considered as the greatest honour ever paid to women. Nothing but the most moral relation towards women should be possible for men; there should be neither sexuality nor love, for both make woman the means to an end, but only the attempt to understand her. Most men theoretically respect women, but practically they thoroughly despise them; according to my ideas this method should be reversed. It is impossible to think highly of women, but it does not follow that we are to despise them for ever. [...] Even technically the problem of humanity is not soluble for man alone; he has to consider woman even if he only wishes to redeem himself; he must endeavour to get her to abandon her immoral designs on him. Women must really and truly and spontaneously relinquish coitus. That undoubtedly means that woman, as woman, must disappear, and until that has come to pass there is no possibility of establishing the kingdom of God on earth. Pythagoras, Plato, Christianity (as opposed to Judaism), Tertullian, Swift, Wagner, Ibsen, all these have urged the freedom of woman, not the emancipation of woman from man, but rather the emancipation of woman from herself. [...] This is the way, and no other, to solve the woman question, and this comes from comprehending it. The solution may appear impossible, its tone exaggerated, its claims overstated, its requirements too exacting. Undoubtedly there has been little said about the woman question, as women talk of it; we have been dealing with a subject on which women are silent, and must always remain silent—the bondage which sexuality implies. This woman question is as old as sex itself, and as young as mankind. And the answer to it? Man must free himself of sex, for in that way, and that way alone, can he free woman. In his purity, not, as she believes, in his impurity, lies her salvation. She must certainly be destroyed, as woman; but only to be raised again from the ashes—new, restored to youth—as a real human being. [...] Sexual union has no place in the idea of mankind, not because ascetism is a duty, but because in it woman becomes the object, the cause, and man does what he will with her, looks upon her merely as a "thing," not as a living human being with an inner, psychic, existence. And so man despises woman the moment coitus is over, and the woman knows that she is despised, even although a few minutes before she thought herself adored. The only thing to be respected in man is the idea of mankind; this disparagement of woman (and himself), induced by coitus, is the surest proof that it is opposed to that idea of mankind. Any one who is ignorant of what this Kantian "idea of mankind" means, may perhaps understand it when he thinks of his sisters, his mother, his female relatives; it concerns them all: for our own sakes, then, woman ought to treated as human, respected and not degraded, all sexuality implying degradation. But man can only respect woman when she herself ceases to wish to be object and material for man; if there is any question of emancipation it should be the emancipation from the prostitute element. [...] The question is not merely if it be possible for woman to become moral. It is this: is it possible for woman really to wish to realise the problem of existence, the conception of guilt? Can she really desire freedom? This can happen only by her being penetrated by an ideal, brought to the guiding star. It can happen only if the categorical imperative were to become active in woman; only if woman can place herself in relation to the moral idea, the idea of humanity. In that way only can there be an emancipation of woman.

III. But we must close with a third remark. Christ really underwent yet a third trial. He was not only tried before the ecclesiastical and civil tribunals, but, he was really tried before the great democratical tribunal, that is, the assembly of the people in the street. You will say, "How?" Well, the trial was somewhat singular, but yet it was really a trial. Barabbas—a thief, a felon, a murderer, a traitor, had been captured; he was probably one of a band of murderers who were accustomed to come up to Jerusalem at the time of the feast, carrying daggers under their cloaks to stab persons in the crowd, and rob them, and then he would be gone again; besides that, he had tried to stir up sedition, setting himself up possibly as a leader of banditti. Christ was put into competition with this villain; the two were presented before the popular eye, and to the shame of manhood, to the disgrace of Adam's race, let it be remembered that the perfect, loving, tender, sympathizing, disinterested Savior was met with the word, "Crucify him!" and Barabbas, the thief, was preferred. "Well," says one, "that was atrocious." The same thing is put before you this morning—the very same thing; and every unregenerate man will make the same choice that the Jews did, and only men renewed by grace will act upon the contrary principle. I say, friend, this day I put before you Christ Jesus, or your sins. The reason why many come not to Christ is because they cannot give up their lusts, their pleasures, their profits. Sin is Barabbas; sin is a thief; it will rob your soul of its life; it will rob God of his glory. Sin is a murderer; it stabbed our father Adam; it slew our purity. Sin is a traitor; it rebels against the king of heaven and earth. If you prefer sin to Christ, Christ has stood at your tribunal, and you have given in your verdict that sin is better than Christ. Where is that man? He comes here every Sunday; and yet he is a drunkard? Where is he? You prefer that reeling demon Bacchus to Christ. Where is that man? He comes here. Yes; and where are his midnight haunts? The harlot and the prostitute can tell! You have preferred your own foul, filthy lust to Christ. I know some here that have their consciences open pricked, and yet there is no change in them. You prefer Sunday trading to Christ; you prefer cheating to Christ; you prefer the theater to Christ; you prefer the harlot to Christ; you prefer the devil himself to Christ, for he it is that is the father and author of these things. "No," says one, "I don't, I don't." Then I do again put this question, and I put it very pointedly to you—"If you do not prefer your sins to Christ, how is it that you are not a Christian?" I believe this is the main stumbling-stone, that "Men love darkness rather than light, because their deeds are evil." We come not to Christ because of the viciousness of our nature, and depravity of our heart; and this is the depravity of your heart, that you prefer darkness to light, put bitter for sweet, and choose evil as your good. Well, I think I hear one saying, "Oh! I would be on Jesus Christ's side, but I did not look at it in that light; I thought the question was. "Would he be on my side? I am such a poor guilty sinner that I would fain stand anywhere, if Jesu's blood would wash me." Sinner! sinner! if thou talkest like that, then I will meet thee right joyously. Never was a man one with Christ till Christ was one with him. If you feel that you can now stand with Christ, and say, "Yes, despised and rejected, he is nevertheless my God, my Savior, my king. Will he accept me? Why, soul, he has accepted you; he has renewed you, or else you would not talk so. You speak like a saved man. You may not have the comfort of salvation, but surely there is a work of grace in your heart, God's divine election has fallen upon you, and Christ's precious redemption has been made for you, or else you would not talk so. You cannot be willing to come to Christ, and y

most people would not trust a drunken prostitute like Daise. Would you have two weeks ago?' She blinked at him. 'I don't know.' She hadn't even thought about prostitutes, drunken or not, two weeks ago. 'That could be me on the corner were things different.' She swallowed. 'Or if they go differently, it still could. I would want someone to believe me.

CHAPTER II—THE LOWEST DEPTHS There disinterestedness vanishes. The demon is vaguely outlined; each one is for himself. The I in the eyes howls, seeks, fumbles, and gnaws. The social Ugolino is in this gulf. The wild spectres who roam in this grave, almost beasts, almost phantoms, are not occupied with universal progress; they are ignorant both of the idea and of the word; they take no thought for anything but the satisfaction of their individual desires. They are almost unconscious, and there exists within them a sort of terrible obliteration. They have two mothers, both step-mothers, ignorance and misery. They have a guide, necessity; and for all forms of satisfaction, appetite. They are brutally voracious, that is to say, ferocious, not after the fashion of the tyrant, but after the fashion of the tiger. From suffering these spectres pass to crime; fatal affiliation, dizzy creation, logic of darkness. That which crawls in the social third lower level is no longer complaint stifled by the absolute; it is the protest of matter. Man there becomes a dragon. To be hungry, to be thirsty—that is the point of departure; to be Satan—that is the point reached. From that vault Lacenaire emerges. We have just seen, in Book Fourth, one of the compartments of the upper mine, of the great political, revolutionary, and philosophical excavation. There, as we have just said, all is pure, noble, dignified, honest. There, assuredly, one might be misled; but error is worthy of veneration there, so thoroughly does it imply heroism. The work there effected, taken as a whole has a name: Progress. The moment has now come when we must take a look at other depths, hideous depths. There exists beneath society, we insist upon this point, and there will exist, until that day when ignorance shall be dissipated, the great cavern of evil. This cavern is below all, and is the foe of all. It is hatred, without exception. This cavern knows no philosophers; its dagger has never cut a pen. Its blackness has no connection with the sublime blackness of the inkstand. Never have the fingers of night which contract beneath this stifling ceiling, turned the leaves of a book nor unfolded a newspaper. Babeuf is a speculator to Cartouche; Marat is an aristocrat to Schinderhannes. This cavern has for its object the destruction of everything. Of everything. Including the upper superior mines, which it execrates. It not only undermines, in its hideous swarming, the actual social order; it undermines philosophy, it undermines human thought, it undermines civilization, it undermines revolution, it undermines progress. Its name is simply theft, prostitution, murder, assassination. It is darkness, and it desires chaos. Its vault is formed of ignorance. All the others, those above it, have but one object—to suppress it. It is to this point that philosophy and progress tend, with all their organs simultaneously, by their amelioration of the real, as well as by their contemplation of the absolute. Destroy the cavern Ignorance and you destroy the lair Crime. Let us condense, in a few words, a part of what we have just written. The only social peril is darkness. Humanity is identity. All men are made of the same clay. There is no difference, here below, at least, in predestination. The same shadow in front, the same flesh in the present, the same ashes afterwards. But ignorance, mingled with the human paste, blackens it. This incurable blackness takes possession of the interior of a man and is there converted into evil.

You can tell Rook his statue's become something like the patron saint for Our Lady, and you can see whores there night and day, praying for safe childbirth and protection from diseases and the like. Though why they think he's the man to go to for that kind of help is beyond me. Just thought he might like to know there're whores on their knees in front of them- so I guess that goes back to what I was saying about things never changing.

I questioned the suspect again, asking about his life. This time he mentioned that he had slept in his mother’s bed until the age of sixteen. He had lost his virginity as a teenager to a woman about the same age as his mother and he had contracted venereal diseases from prostitutes. The thought that he might have had sex with his mother crossed my mind, but I did not pursue this.

Falco’s eyes flickered when he saw Cristian. “This one is actually with me,” he said, slipping an arm around Cass’s waist. “Then you might want to keep a closer eye on her.” Cristian nodded curtly at Falco and turned back toward the salon. Looking back over his shoulder, Falco added, “They tell me she’s got special skills.” He let his hand slide even lower, onto one of Cass’s slender hips, as he directed her back out into the night. Cass pulled away from Falco the second the door shut and they were out of the man’s line of vision. “Special skills?” Her voice burned with acid. Falco grinned. “You mean you don’t?” He leaned in close and snaked both his arms around her waist. “I’m going to require a refund then.” His breath was hot against her neck. Cass couldn’t help it. She saw the room with the candles again, her naked body intertwined with Falco’s, the two of them so close together they were practically wearing the same skin. Her whole body went rigid at the thought. “Oh come on,” Falco whispered in her ear. “I was joking. Acting the part.” Cass softened a little bit but still pulled back from his embrace. She couldn’t think of him that way when she was angry. She shouldn’t think of him that way at all. She took a deep breath and tried to regain control of her thoughts. “And acting the part requires you to put your hands all over me? Or is that just an extra benefit?” She didn’t know if she was more angry at Falco for treating her like a common prostitute or for leaving her alone in that house full of brutes. Falco rolled his eyes. “Don’t flatter yourself, Cassandra. I prefer my women a little less…repressed.” Without thinking, Cass reached out and slapped him. Her palm connected with the side of Falco’s face with a satisfying smack. She withdrew her hand immediately, horrified at what she’d done. To her surprise, Falco started laughing. “That’s more like it,” he said, his blue eyes lighting up the night. He rubbed the side of his face. “I think that’s going to leave a mark.” “I--I’m sorry,” Cass said. A red blotch began to form across Falco’s cheekbone. “Don’t be. I’m sure I deserved it. If not now, then at sometime in the past.” He winked. “Or the future.

Into a land of fantasy With haste we cast them all aside No tearing if you cannot see That is what we all make-believe

But when they got to the room...he thought how stupid it was not to realize what it would be like: the sprung, creaky bed, sheets that hadn't been changed from the time before, and the woman herself as she undressed and the clothes came away like the store wrapping on an uncooked chicken, a large piece of meat sitting down on the bed and nothing to do with him.

His thoughts came and went one at a time, without logical attachments or chains of causation, like hawks circling an empty sky. [...] And from their isolation, their profound disunity, he concluded that a mind was not something grown or evolved, but was a mosaic, a jackdaw’s nest of baubles and bits of glass between which lightning flickered now and again, connecting and establishing the whole for fractions of seconds, creating the illusion of a man, of a man’s rational and emotional convictions. Years before, months before, he might have denied this conception, put forward a romantic conception in its stead. But the constituency of his mind, his jackdaw’s nest, had changed, with war and prostitutes replacing home-cooking and girlfriends, and though a younger Mingolla would have rejected the bleakness of this self-knowledge, the current one found in it a source of strength, a justification for conscienceless action, for contempt of sentiment.

Sometimes I thought it was a good thing that he had gone blind, because that way he would never see me, never see my face, never see the look on my face when I was with him, which wasn't the look of a prostitute or a thief or a spy, but an expectant look, the look of someone hoping for anything and everything, from a kind word to a life-changing declaration. There weren't many kind words, because Maciste didn't talk much, but there were kind gestures. And there were no life-changing declarations, or at least none I recognized at the time, though since then I've come to remember each of Maciste's words as a key or a dark bridge that surely could have led me elsewhere, as if he were a fortune-telling machine designed exclusively for me, which I know isn't true, though sometimes I like to think so, not often, because I don't lie to myself the way I used to, but every once in a while.

He made a little gesture at his chest that she thought was supposed to mean he was curtsying or bowing or something sarcastically gentleman-like. Calla would’ve flipped him off, but Blue just stuffed her hands in her apron pockets. As President Cell Phone headed back to his table and picked up a fat leather journal that seemed incongruous with the rest of him, the soldier boy let out a derisive laugh and she heard him mimic, “… ‘not a prostitute.

I realise I have become something I never thought possible: patriotic and proud about being an adopted Italian. In more honest moments, I realise that I might never quite be able to leave the country. That longing to leave, and the inability to pull yourself away from the bel casino, the 'fine mess', has been written about for centuries. Using the usual prostitution metaphor, one of the country's most important patriots, Massimo D'Azeglio, wrote: 'I can't live outside Italy, which is strange because I continually get angry with Italian ineptitude, envies, ignorance and laziness. I'm like one of the people who falls in love with a prostitute.' That, in fact, is precisely the feeling of living here: it is infuriating and endlessly irritating, but in the end it is almost impossible to pull yourself away. It's not just that everything is troppo bello, 'too beautiful', or that food and conversation are so good. It's that life seems less exciting outside Italy, the emotions seem muted. Stendhal wrote that the feeling one gets from living in Italy is 'akin to that of being in love', and it's easy to understand what he meant. There's the same kind of enchantment and serenity, occasionally insecurity and sadness. And writing about the country's sharp pangs of jealousy and paranoia, Stendhal knew that they exist precisely because the country's 'joys are far more intense and more lasting'. You can't have one without the other.

You're worried I'll go back to whorin again, I reckon," she said. He could only nod. He felt his face grow red. Mollie shrugged. "Can't say for certain I won't. But it I do, Nate, then you won't have to have nothin' more to do with me, an' that'll be that." She set her hand on his arm. "I don't want it to end that way, I swear I don't." "I don't, either. It's just-oh, hell." Caudell kicked the dirt again. Foolish to take chances, he thought-would you use a one time drunk to guard a whiskey barrel?

A Harlot Crashes the Party A very “nice” man named Simon, a Pharisee, brought Jesus to dinner at his home in Capernaum (Luke 5). As they were reclining around the table, a woman known to be a harlot somehow came in, bringing with her an expensive flask of perfumed lotion. She certainly had overheard Jesus teaching and had seen his care for others. She was moved to believe that she too was loved by him and by the heavenly Father of whom he spoke. She was seized by a transforming conviction, an overwhelming faith. Suddenly there she was, down on the floor by Jesus, tears of gratitude for him pouring down upon his feet. Drying them away with her hair, she then rained kisses upon his feet and massaged them with the lotion. What a scene! That nice man, Simon, was taking it in, and—no doubt battling a surge of disapproval—he tried to put the best possible construction on it. It just could not be that Jesus wasn’t nice. Clearly he was a righteous man. So the only reason he would be letting this woman touch him, or even come near him, was that he didn’t know she was a prostitute. And that, unfortunately, proved that Jesus didn’t have “it” after all. “If this fellow really were a prophet,” Simon mused, “he would know what this woman does, for she is filthy.” Perhaps Simon consoled himself with the thought that it is at least no sin not to be a prophet. It never occurred to him that Jesus would know exactly who the woman was and yet let her touch him. But Jesus did know, and he also knew what Simon was thinking. So he told him a story of a man who lent money to two people: $50,000 to one and $5 to the other, let us say. When they could not repay, the man simply forgave the debts. “Now Simon,” Jesus asked, “which one will love the man most?” Simon replied that it would be the one who had owed most. That granted, Jesus positioned Simon and the streetwalker side by side to compare their hearts: “Look at this woman,” he said. “When I entered your home, you didn’t bother to offer me water to wash the dust from my feet, but she has washed them with her tears and wiped them with her hair. You refused me the customary kiss of greeting, but she has kissed my feet again and again from the time I first came in. You neglected the usual courtesy of olive oil to anoint my head, but she has covered my feet with rare perfume. Therefore her sins—and they are many—are forgiven, for she loved me much; but one who is forgiven little, shows little love.” (Luke 7:44–47 LB) “Loved me much!” Simply that, and not the customary proprieties, was now the key of entry into the rule of God.

it was a fine line for me between making fun of my culture—which is a fine line I straddled the entire show—and just allowing it to be as silly and ridiculous as it is. How much can I get away saying without insulting, you know? I still get emails from people saying, “You really insulted your culture by saying this and that,” but that’s the nature of comedy. You’re never going to make everyone laugh, and someone’s going to be offended by all the colloquiums that you bring to light about your own cultures. So the dance sequence was one of those moments where I was like, Oh, this could go really badly, but it ended up being really fun. And there were certain things that I said on the show that I wish I could unsay now, given the current political climate, but it’s nothing so life-changing. It was a different time where people were not so sensitive to the divisiveness around us… and there was a lot more tolerance between people. We were not so offended by making fun of each other. Everything we said was not the end of the world. There’s only one line—and I don’t even remember it [entirely], but it was something about a prostitute—I wish I could take back. [Ed. note: It is “Madhuri Dixit is a l-leperous prostitute! ” in an exchange with Sheldon from season two, episode one, “The Bad Fish Paradigm.”] But even though Raj made fun of India, he was very [proud to be] Indian. He wore his culture on his sleeve. There’s a scene that rarely ever gets brought up, but it’s a very beautiful scene where Howard and Raj are sitting in a car together in front of a Hindu temple and talking about religion and science. Raj wants to show Howard how he can make an amalgamation between spirituality and science and what that means to him. I thought, Why don’t more people talk about that instead of him insulting his culture? But that’s just the nature of things.

For all the monsters who are still waiting to be loved. Of course, my faith was tested. Isn't that always the way? The trouble with people is that unlike gods or bodhisattvas, we are only mortals, and so destined to disappoint and even harm one another. It wasn't just my world that was falling apart. It was everyone's. So I wrote. I wrote as though I might be casting a spell or chanting a religious litany. I wrote as though poetry and prayer might mean the same thing, as if words might reconnect me with what I once considered my unshakable relationship with the human divine. I wrote to summon the language that might help me fall back in love with being human. I wrote my way through the question: What happens when we imagine loving the people-and the parts of ourselves-that we do not believe are worthy of love? What emerged was a series of love letters to unexpected people and places, to the parts of the world and my own self that I thought were beyond saving. Yes, dear reader. This is a book of love letters- to dead people, to exes, to prostitutes and johns. Love letters to weirdos and monsters, to transphobes and racists, to everyone and everything I have ever had trouble holding in my heart. I needed to know that I could love them, because that meant I could still love myself- as hopeless and lost as I had become. From the depths of my rage and despair, I needed to find my way back to love. This book is my act of prayer in a collapsing world. My devotion to the belief that we are all intrinsically sacred. My bridge back to hope.

Last night, when he had been showing her how to refasten the bowline, she had feigned incompetence at the simple knot. It was a schoolgirl’s trick, but the poor, honest man had been completely deceived. He’d stood behind her, with her in the circle of his arms and take her hands to guide them through the easy motions. Heat had flushed through her, and her knees had actually trembled at his closeness. A wave of dizziness had washed through her; she had wanted to collapse on the deck and pull him down on top of her. She’d gone still in his loose embrace, praying to every god she’d ever heard of that he would know what she so hotly desired and act on it. This, this was what she was supposed to feel about the man she was joined to, and had never felt at all! “Do you understand it now?” he’d asked her huskily. His hands on hers pulled the knot firm. “I do,” she’d replied. “I understand it completely now.” She hadn’t been speaking of knots at all. She’d dared herself to take half a step backward and press her body to his. She dared herself to turn in the circle of his arms and look up into his whiskery beloved face. Cowardice paralyzed her. She could not even form words. For a time that was infinitely brief and forever, he stood there, enclosing her in a warm, safe place. All around her, the night sounds of the Rain Wilds made a soft music of water and bird and insect calls. She could smell him, a male musky smell, “sweaty” as Sedric would have mocked it, but incredibly masculine and attractive to her. Enclosed by his embrace, she felt a part of his world. The deck under her feet, the railing of the ship, the night sky above her, and the man at her back connected her to something big and wonderful, something that was untamed and yet home to her. Then he had dropped his arms and stepped back from her. The night was warm and muggy, the insects chirred and buzzed, and she heard the night call of a gnat-chaser. But it had all seemed separate from her then. Last night, as now, she knew herself for the mousy, scholarly little Bingtown woman she undoubtedly was. She’d sold herself to Hest, prostituted out her ability to bear a child for the security and position that he had offered. She’d made the deal and signed on it. A Trader was only as good as his word, so the saying went. She’d given her word. What was it worth? Even if she took it back now, even if she broke it faithlessly, she’d still be a mousy, little Bingtown woman, not what she longed to be. She could scarcely bear to consider what she longed to be, not only because it was so far beyond her but because it seemed a childishly extravagant dream. In the dark circle of her arms, she closed her eyes and thought of Althea, wife to the captain of the Paragon. She’d seen that woman dashing about the deck barefoot, wearing loose trousers like a man. She’d seen her standing by her ship’s figurehead, the wind stirring her hair and a smile curving her lips as she exchanged some sort of jest with the ship’s boy. And then Captain Trell had bounded up the short ladder to the foredeck to join them there. She and the captain had moved without even looking at each other, like a needle drawn to a magnet, their arms lifting as if they were the halves of the god Sa becoming whole again. She’d thought her heart would break with envy. What would it be like, she wondered, to have a man who had to embrace you when he saw you, even if you’d just risen from a shared bed a few hours earlier? She tried to imagine herself as free as that Althea woman, running barefoot on the decks of the Tarman.

What makes pornography and prostitution “bad” is the human cost, and it absolutely has nothing to do with the act of filming sex itself. Many

Hooker was falsely thought to be the origin of the word for “prostitute,” because his camp was so rowdy.

The time for candid happiness was over. Laila had taken everything with her to her tomb. He had thought life was impossible without her, and had been prepared to join her if he hadn’t understood that such an act would have killed Naseem. No more tragedies! The neighbourhood had had its fair share of those. Women were battered, mistreated and abandoned every day. That deceitful Jinnah, proclaiming loud and clear that in coming to Pakistan and leaving discrimination and contempt behind in India, Muslims would be free and respected. Yet what had these women seen but the same discrimination, the same contempt, but this time in the sacred name of Islam which went even further to proclaim prostitution as the worst damnation?

An inexplicable gratitude swells. The floor pulls away from your crossed legs, but it's just a light-headedness. Of late you've been through so much. More than can be borne. You'd seen a man die. You'd learned your daughter was a prostitute. And as the weak sunlight went darker yet in advance of another rainstorm, you find yourself in the midst of a strange peace that seems to emanate from the middle of your chest, a warm spot that reminds you, to your mild amusement, of peeing in the pool or wetting the bed or wetting the diaper and finally, of course, of being in your mother's womb. Even the thought of your mother and father buried in the ground doesn't trouble the serenity that now strobes in the atmosphere around you.

And it is amazing how often the most trustworthy trustees are those who have personally experienced the worst that idolatry and injustice can do. There is good news for all those who have been thrown into the pit by the Nietzschean power plays of every human structure and system—God does not forget his image bearers even in the deepest and darkest prison. And there is hard news for those who seem like the children of privilege, the ones who are handed the robe and ring even before they deserve it; they too will be broken by the very institutions they thought they would rule, and will have to choose whether to forgive and serve them nonetheless, to seek destructive dominance, or to descend into a hell of their own disappointment. It might seem like it should not be this way. Surely institutional problems require institutional solutions. But this is not the witness of Scripture. Instead, over and over, both the most likely suspects and the most unlikely ones are called by God to become trustees. God works through the favorite son Joseph, and God works through the Canaanite prostitute Rahab. God calls Saul, the tall and dominant warrior, and God calls David, the youngest son keeping the sheep. Esther and Ruth, Nehemiah and Ezekiel, Hezekiah and Jeremiah—the story of the institutions of the world hinges not on institutions but on persons. It hinges on image bearers, and on their very personal responses to the injustice and idolatry that surround them, whether they become caught up in god playing or humbled in worship, corroded by cynicism or sustained by hope, bitter or forgiving. So the institutions of our time will be changed not by impersonal institutional forces; they will be changed by trustees, the image bearers who face their institutions’ failings, forgive them and lead toward a better way. One of them is named S. Kandaswamy. One of them could be you.

Kat jerked her head up to see Deep lounging in the bedroom doorway, one broad shoulder pressed against the door jam. There was a mocking look on his dark face but his eyes were fierce. “Well, well,” he murmured. “You two look so cozy. I’d join you but I don’t think that bed is big enough for three.” Lock sat up, shielding Kat protectively with his arm. “What are you doing here?” he snarled. “The same thing you are, dear brother. Little Kat’s pain called to me—dragged me like a magnet all the way across the ship from the Unmated Males section.” Lock’s brown eyes flashed. “What were you doing there? You’re not unmated!” Deep raised an eyebrow. “I practically am. Anyway, why should you care?” Kat looked back and forth between them uneasily. She wasn’t sure exactly what went on in the Unmated Males area—but she thought there must be some kind of sexual element to it. She’d never heard of prostitutes aboard the Mother ship but vague whispers and rumors seemed to indicate that there was some form of release available to the unmated warriors. Which made sense when you considered the uncharted amount of testosterone in the average alpha male Kindred. “I care because it’s disrespectful to the lady Kat,” Lock growled. “But why should I expect anything different? You disrespect everything and everyone. You don’t care about anyone but yourself.” Deep threw up his hands. “That’s me—I’m just a self-centered bastard, pissing on everything you hold dear. Ruining your life.” “Yes, you are!

In the past, I thought I should put serious effort into being less materially attached, to train myself to like expensive things less. Now it was happening organically and almost violently, with full conviction.

Black women were thought to aggressively pursue White men sexually, and Black men were thought to aggressively pursue White women sexually. Neither could help it, the racist myth posited. They naturally craved superior Whiteness. Black women possessed a “temper hot and lascivious, making no scruple to prostitute themselves to the Europeans for a very slender profit, so great is their inclination to white men,” dreamt William Smith, the author of New Voyage to Guinea in 1744. And all of this lasciviousness on the part of Black men and women stemmed from their relatively large genitalia, the theory went. As early as 1482, Italian cartographer Jayme Bertrand depicted Mali emperor Mansa Musa almost naked on his throne with oversized genitals.26