Sexually Deprived Quotes

Chimp in state of nature never jerks off, but in captivity he does, wat does this mean? In state of nature he’s too busy, to put plainly. He is concerned with mastering space: solving problem of life in and under trees, mastering what tools he can, mastering social relations in the jockeying for power and status. Deprived of this drive to development and self-increase he devolves to pointless masturbation, in captivity, where he senses he is in owned space and therefore the futility of all his efforts and all his actions. The onanism of modern society is connected with its supposed “hyper-sexualization” and its infertility. It’s not really hyper-sexualization, but the devolution of the spirit to the lassitude of a diffuse and weak sexuality.

You may be operating from the belief that you must do everything yourself because no one will ever be there for you. Or you may think that if you never speak up you’ll avoid being rejected. Both these fears no longer apply to you today as an adult. If you never reach out for help, you will continue to deprive yourself.

The system of patriarchy can function only with the cooperation of women. This cooperation is secured by a variety of means: gender indoctrination; educational deprivation; the denial of women of knowledge of their history; the dividing of women, on from another, by defining "respectability" and "deviance" according to women's sexual activities; by restraints and outright coercion; by discrimination in access to economic resources and political power; and by awarding class privileges to conforming women.

But a punishment like forced labour or even imprisonment – mere loss of liberty – has never functioned without a certain additional element of punishment that certainly concerns the body itself: rationing of food, sexual deprivation, corporal punishment, solitary confinement … There remains, therefore, a trace of ‘torture’ in the modern mechanisms of criminal justice – a trace that has not been entirely overcome, but which is enveloped, increasingly, by the non-corporal nature of the penal system

I was sure the old man knew nothing about the beatitudes, ecstasies, dazzling reverberations of sexual encounters. Cut out the poetry was his message. Clinical sex, deprived of all the warmth of love—the orchestration of all the senses, touch, hearing, sight, palate; all the euphoric accompaniments, back-ground music, moods, atmosphere, variations—forced him to resort to literary aphrodisiacs.

Sexual intercourse with dubious mutual consent is frequent among other animal species. Why deprive the soldiers of a natural inclination?” Barnabas Kim. Co-Creator of the Patriot DNA Modification Program.

How did one even fraternize with people who could not entertain vivid scenarios of self-mutilation? How was the sexual act even possible if one's partner could not entertain being crushed under a truck, just as a cathartic exercise? What important piece of her brain was missing that deprived her of such, well, deeply necessary acts of physical editing?

It is only when we feel deprived that we resent giving to others. Self-care does not mean you stop caring about others; it just means you start caring more about you. Start thinking about yourself more and others less. Since you have a choice between taking care of someone else, or giving to yourself, try choosing yourself sometimes.

It doesn't matter if you come from money or you are poor: If your family has already made you feel that you are not worthy, you begin to believe it, and when someone comes along and tells you that you are beautiful/special/wonderful and showers you with attention and gifts, or offers you money when you desperately need it, you are vulnerable and ready to trust

The systems we will be exploring in order are: ● Breeding Targets: Arousal patterns tied to systems meant to get our ancestors to have sex with things that might bear offspring (e.g., arousal from things like penises, the female form, etc.). ● Inverse Systems: Arousal patterns that arise from a neural mix-up, causing something that disgusts the majority of the population to arouse a small portion of it (e.g., arousal from things like being farted on, dead bodies, having insects poured on one’s face, etc.). ● Emotional States and Concepts / Dominance and Submission: Arousal patterns that stem from either emotional concepts (such as betrayal, transformation, being eaten, etc.) or dominance and submission pathways. ● Emotional Connections to People: While emotional connections do not cause arousal in and of themselves, they do lower the threshold for arousal (i.e., you may become more aroused by a moderately attractive person you love than a very attractive stranger). ● Trope Attraction: Arousal patterns that are enhanced through a target’s adherence to a specific trope (a nurse, a goth person, a cheerleader, etc.). ● Novelty: Arousal patterns tied to the novelty of a particular stimulus. ● Pain and Asphyxiation: Arousal patterns associated with or enhanced by pain and oxygen deprivation. ● Basic Instincts: Remnants of our pre-cognitive mating instincts running off of a “deeper” autopilot-like neurological system (dry humping, etc.) that compel mating behavior without necessarily generating a traditional feeling of arousal. ● Physical Stimuli: Arousal patterns derived from physical interaction (kissing, touching an erogenous zone, etc.). ● Conditioned Responses: Arousal patterns resulting from conditioning (arousal from shoes, doorknobs, etc.).

I met you under the balloon, on the occasion of your return from Norway; you asked if it was mine; I said it was. The balloon, I said, is a spontaneous autobiographical disclosure, having to do with the unease I felt at your absence, and with sexual deprivation, but now that your visit to Bergen has been terminated, it is no longer necessary or appropriate. Removal of the balloon was easy; trailer trucks carried away the depleted fabric, which is now stored in West Virginia, awaiting some other time of unhappiness, some time, perhaps, when we are angry with one another.

If one does not make an ego out of gender, one would still know whether one is a man or a woman, gay, straight, bisexual, transgender—whatever else we may think of. But those identities need to fit very loosely and be worn very lightly. All sense of privilege or deprivation that has developed around one’s gender identity, all rigidity regarding proper roles and behaviors for the various genders, must be cut through.

I’d apparently misunderstood the sexual deprivation and borderline psychotic fantasies of this country’s romance-reading community.

Calm, cool, sexually confident Lo has officially left the building, and drooling, incoherent and sexually deprived Lola has taken her place. 

All kids want such glamorous knowledge. The darkness of it. The hardness of it. The realness of it. The cold fact that life really is fucked. And Sarah, with her Morrissey T-shirts and her unfiltered Camels and her sleep deprivation and her willful compliance with sexual hungers, she's been asking for this awful dispossession, with one mind she's been hot on its trail, and now that she's got it she longs to go back. If she could only go back, and eat the sandwich her mother packed her, with its thoughtful tomato.

The key point is that men who have success in attracting women are typically more likely to use coercion, and those who are less successful are less likely to use coercion. These findings refute the evolution-based mate-deprivation hypothesis of rape.

Our society tells young adult men to deprive themselves of God's provision for their physical, emotional, and sexual needs so they can remain as immature and self-absorbed as possible, for as long as possible. You know what the Bible says about this: it just is not good.

The small family living unit lacks space, Earth, other animals, seasons, natural temperatures, and so on. The pet is either sterilized or sexually isolated, extremely limited in his exercise, deprived of almost all other animal contact, and fed with artificial foods. This is the material process which lies behind the truism the pets come to resemble their masters or mistresses. They are creatures of their owners way of life.

There's no demonstrable link between hoarding and early material deprivation. But there is a link between hoarding and EMOTIONAL deprivation. Many hoarders report being physically or sexually abused as children. My mother was deprived of love, affection, often even the acknowledgment of her existence, to say nothing of the beatings she endured. Her cold and chaotic childhood home was the perfect breeding ground for the mental illness that would end up affecting us all.

Incest does not occur in a vacuum... Needless to say, incest is not a function of a healthy home. It is important to note that it is not known how much of the traumatic stress reaction or emotional disturbance is caused by the sexual act of incest and how much is caused by the unhealthy, emotionally deprived, neglect-filled home environment that fosters incestuous activity.

Women experience the world as mystery. Kept ignorant of technology, economics, most of the practical skills required to function autonomously, kept ignorant of the real social and sexual demands made on women, deprived of physical strength, excluded from forums for the development of intellectual acuity and public self-confidence, women are lost and mystified by the savage momentum of an ordinary life

He believed that all people existed behind varying layers of armor which, like the archaeological layers of earth itself, reflected the historical events and turbulence of a lifetime. An individual’s armor that had been developed to resist pain and rejection might also block a capacity for pleasure and achievement, and feelings too deeply trapped might be released only by acts of self-destruction or harm to others. Reich was convinced that sexual deprivation and frustration motivated much of the world’s chaos and warfare.

It is the attitudes, habits, dispositions, imagination, ideology, values, and choices shaped by a culture in which pornography flourishes that will, in the end, deprive many children of what can without logical or moral strain be characterized as their right to a healthy sexuality. In a society in which sex is depersonalized, and thus degraded, even conscientious parents will have enormous difficulty transmitting to their children the capacity to view themselves and others as persons rather than objects of sexual desire and satisfaction.

Working simultaneously, though seemingly without a conscience, was Dr. Ewen Cameron, whose base was a laboratory in Canada's McGill University, in Montreal. Since his death in 1967, the history of his work for both himself and the CIA has become known. He was interested in 'terminal' experiments and regularly received relatively small stipends (never more than $20,000) from the American CIA order to conduct his work. He explored electroshock in ways that offered such high risk of permanent brain damage that other researchers would not try them. He immersed subjects in sensory deprivation tanks for weeks at a time, though often claiming that they were immersed for only a matter of hours. He seemed to fancy himself a pure scientist, a man who would do anything to learn the outcome. The fact that some people died as a result of his research, while others went insane and still others, including the wife of a member of Canada's Parliament, had psychological problems for many years afterwards, was not a concern to the doctor or those who employed him. What mattered was that by the time Cheryl and Lynn Hersha were placed in the programme, the intelligence community had learned how to use electroshock techniques to control the mind. And so, like her sister, Lynn was strapped to a chair and wired for electric shock. The experience was different for Lynn, though the sexual component remained present to lesser degree...

A woman cannot give a man his sense of maleness. He can desire her, but not identify with her. At best, she can give him a negative identification: I am the opposite of her. This can be very thrilling, but still leaves him deprived of an object of positive identification. (..) other men are brought in to fill the void. They provide contact with an element the inventor, consciously or not, knows he needs to assert himself as fully male. (..) By joining in their sexual games, the woman grants absolution and permission. It isn’t so much that these men use women to get to other men as that they need the woman to help break through the guilt barrier that blocks them from their feelings about other men.

Tengo had no particular desire for other women. What he wanted most of all was uninterrupted free time. If he could have sex on a regular basis, he had nothing more to ask of a woman. He did not welcome the unavoidable responsibility that came with dating a woman his own age, falling in love, and having a sexual relationship. The psychological stages through which one had to pass, the hints regarding various possibilities, the unavoidable collisions of expectations: Tengo hoped to get by without taking on such burdens. The concept of duty always made Tengo cringe. He had lived his life thus far skillfully avoiding any position that entailed responsibility, and to do so, he was prepared to endure most forms of deprivation.

His maternal deprivation had caused what John Bowlby, a famous British psychiatrist, called an “attachment disorder.” Maternal attachment is more important than anything else to a baby—even more important than food. A baby will give up anything to have it. Without it, the child is anxious and unable to explore or deal with the world in any normal way. And attachment disorder doesn’t just affect the relationship with the mother; it affects all social, emotional, and cognitive development. If the child doesn’t experience attachment, that child can’t move forward to step two—trusting and emotionally attaching to others and, eventually, sexually attaching to others. In other words, you can’t grow emotionally if you didn’t have infant attachment.

My wonderful wife has put it best: “Sex is to a husband what conversation is to a wife. When a wife deprives her husband of sex for days, even weeks on end, it is tantamount to his refusing to talk to her for days, even weeks.” Think of it that way, wives, and realize what a deleterious impact enforced sexual abstinence has on a good man who is determined to remain faithful.

As I found out back in the reservation, fear can suppress sexual desires, but it can also arouse them. It’s a strange paradox.” “Yes, I see,” Kier said. “I’m afraid of you too … a little. Sometimes it deprives me of potency, but more often this fear, hmm … terribly excites me. Of course, it looks different from your side. I would like you to trust me more, in bed, in particular.

Lacking adequate parental support or connection, many emotionally deprived children are eager to leave childhood behind. They perceive that the best solution is to grow up quickly and become self-sufficient. These children become competent beyond their years but lonely at their core. They often jump into adulthood prematurely, getting jobs as soon as they can, becoming sexually active, marrying early, or joining the service.

And I am overwhelmed now by the awfulness of over-simplification. For now I realize that not only have I been guilty of it through this long and burning day but also through most of my yet young life and it is only now that I am doubly its victim that I begin to vaguely understand. For I had somehow thought that ‘going away’ was but a physical thing. And that it had only to do with movement and with labels like the silly ‘Vancouver’ that I had glibly rolled from off my tongue; or with the crossing of bodies of water or with the boundaries of borders. And because my father told me I was ‘free’ I had foolishly felt that it was really so. Just like that. And I realize now that the older people of my past are more complicated than perhaps I had ever thought. And that there are distinctions between my sentimental, romantic grandfather and his love for coal, and my stern and practical grandmother her hatred of it; and my quietly strong but passive mother and the souring extremes of my father’s passionate violence and the quiet power of his love. They are all so different. Perhaps it is possible I think now to be both and yet to see only one. For the man in whose glassed-in car I now sit sees only similarity. For him the people of this multi-scarred little town are reduced to but a few phrases and the act of sexual intercourse. They are only so many identical goldfish leading identical, incomprehensible lives within the glass prison of their bowl. And the people on the street view me from behind my own glass in much the same way and it is the way that I have looked at others in their ‘foreign licence’ cars and it is the kind of judgment that I myself have made. And yet it seems that neither these people nor this man are in any way unkind and not to understand does not necessarily mean that one is cruel. But one should at least be honest. And perhaps I have tried too hard to be someone else without realizing at first what I presently am. I do not know. I am not sure. But I do know that I cannot follow this man into a house that is so much like the one I have left this morning and go down into the sexual embrace of a woman who might well be my mother. And I do not know what she, my mother, may be like in the years to come when she is deprived of the lighting movement of my father’s body and the hammered pounding of his heart. For I do not know when he may die. And I do not know in what darkness she may cry out his name nor to whom. I do not know very much of anything, it seems, except that I have been wrong and dishonest with others and myself. And perhaps this man has left footprints on a soul I did not even know that I possessed.

Men still have everything to say about their sexuality, and everything to write. For what they have said so far, for the most part, stems from the opposition activity/ passivity, from the power relation between a fantasized obligatory virility meant to invade, to colonize, and the consequential phantasm of woman as a “dark continent” to penetrate and to “pacify.” (We know what “pacify” means in terms of scotomizing the other and misrecognizing the self.) Conquering her, they’ve made haste to depart from her borders, to get out of sight, out of body. The way man has of getting out of himself and into her whom he takes not for the other but for his own, deprives him, he knows, of his own bodily territory. One can understand how man, confusing himself with his penis and rushing in for the attack, might feel resentment and fear of being “taken” by the woman, of being lost in her, absorbed, or alone.

Sex is also a positive way of working on one's personal freedom project. After all, it is one of the few areas of real privacy that a person has in an existence that is almost wholly social, entirely shaped by the parents and society. In this sense, sex as a project represents a retreat from the standardizations and monopolizations of the social world. No wonder people dedicate themselves so all-consumingly to it, often from childhood on in the form of secret masturbations that represent a protest and a triumph of the personal self. As we will see in Part II of this book, Rang goes so far as to say that this use of sex explains all sexual conflicts in the individual-"from masturbation to the most varied perversions." The person attempts to use his sex in an entirely individual way in order to control it and relieve it of its determinism. It is as though one tried to transcend the body by depriving it entirely of its given character, to make sport and new invention in place of what nature "intended." The "perversions" of children certainly show this very clearly: they are the true artists of the body, using it as clay to assert their symbolic mastery. Freud saw this and recorded it as "polymorphous perversity"-which is one way of talking about it. But he seems not to have realized that this kind of play is already a very serious attempt to transcend determinism, not merely an animal search for a variety of body-zone pleasures.

The patriarchal authoritarian sexual order that resulted from the revolutionary processes of latter-day matriarchy (economic independence of the chief's family from the maternal gens, a growing exchange of goods between the tribes, development of the means of production, etc.) becomes the primary basis of authoritarian ideology by depriving the women, children, and adolescents of their sexual freedom, making a commodity of sex and placing sexual interests in the service of economic subjugation. From now on, sexuality is indeed distorted; it becomes diabolical and demonic and has to be curbed. In terms of patriarchal demands, the innocent sensuousness of matriarchy appears as the lascivious unchaining of dark powers. The Dionysian becomes "sinful yearning," which patriarchal culture can conceive of only as something chaotic and "dirty." Surrounded by and imbued with human sexual structures that have become distorted and lascivious, patriarchal man is shackled for the first time in an ideology in which sexual and dirty, sexual and vulgar or demonic, became inseparable associations.

If the social stress is physical, sexual, or emotional abuse, the way to treat the depression is to stop the abuse. Unfortunately, advocates of the biochemical treatment of depression have gone along with the view of academic theory and popular culture that the problem is entirely within the skull of the victim. Enthusiasm for biochemical treatment and research is partly due to the fact that it helps perpetuate the myth that suicide and depression should be treated by changing the victim, not by changing ourselves. As long as we have a narrow view of the causes of biochemical imbalance, such as limiting it to innate genetic defects, we can practice denial on the social complicity in the causation of suicide. The narrow view does nothing to help reduce pain and increase resources for the millions of people whose problems do not respond to medications. It also deprives us of an opportunity for progress in a much broader area for social reform. The dynamics behind the oppression of the suicidal is similar to the dynamics of other forms of injustice; progress in one area can support progress in other areas.

If trust is the core value that allows us to meet the world in a cheerful stance, then tolerance is the equally important quality that allows us to deal with the realities of differences and conflict. Let's be honest: If people were all more or less the same — if there were no differences in race, religion, sexual orientation, political leanings — life would in some ways be easier. But, boy, would it be dull! Diversity is the spice of life. Our ability to embrace diversity makes our own lives richer. Conversely, whenever we fall victim to prejudice or unadmitted bias, we make our own lives smaller and poorer. You don't believe that women are the equal of men in the workplace? Well, your world has just shrunk by half. You have a problem with gay people? Well, you just deprived yourself of 10 percent of the population. You're not comfortable with black people? Latinos? You get my drift. Keep giving in to intolerance, and eventually your world contains no one but you and a few people who look like you and think like you; it gets to resemble a small, snooty, and deathly dull country club! Is that a world worth living in?

Similarly, women collectively are coerced into marriage although any woman is free to remain single. William Thompson compared women’s freedom to decline to marry with that of the freedom of peasants to refuse to buy food from the East India monopoly which had already cornered all the supplies; ‘so by male-created laws, depriving women of knowledge and skill, excluding them from the benefit of all judgment and mind-creating offices and trusts, cutting them off almost entirely from the participation, by succession or otherwise, of property, and from its uses and exchanges – are women kindly told, “they are free to marry or not”.

You have eyes like a mermaid," he murmured. "Soft, pale green. Beautiful." "I knew it was only a matter of time before you walked in during my bath," Lara said, trying to sound calm although her heart was pounding. "Your request to see me in that negligee made it quite evident that you're a shameless voyeur." Hunter grinned. "I've been found out, it seems. But you can't blame me for it." "Why not?" "After more than a year of sexual deprivation, a man has to have some pleasure." "You could expend your energy on something more productive," Lara suggested as he came closer to the bath. "Develop a hobby... collect something... take up chess or pugilism." His eyes twinkled at her prim tone. "I do have a hobby, madam." "Which is what?" "Admiring you." She shook her head with a reluctant smile. "If you weren't so annoying, my lord, you would almost be charming." "If you weren't so beautiful, I wouldn't be annoying." He gave her an easy masculine grin. "But I plan to annoy you often, madam, and someday you'll like it." He took another step toward the tub. "Brace yourself- I'm coming closer." Lara went rigid, thinking of covering herself, screaming, splashing him... but she did none of those things. She remained in the tub, stretched before him like a pagan sacrifice. Hunter made no obvious show of staring at her, but she knew that he took in every detail of her body as it shimmered beneath the scented water.

But there was another possibility. He could be deprived of his freedom entirely, in which case not only Scheherazade but all women might be taken away from him. It was a very real prospect. Never again would he be able to enter the warm moistness of their bodies. Never again would he feel them quiver in response. Perhaps an even more distressing prospect for Habara than the cessation of sexual activity, however, was the loss of the moments of shared intimacy. To lose all contact with women was, in the end, to lose that connection. What his time spent with women offered was the opportunity to be embraced by reality, on the one hand, while negating it entirely on the other. That was something Scheherazade had provided in abundance - indeed, her gift was inexhaustible. The prospect of losing that made him saddest of all.

The same mis-location of the body explains many other intractable problems now facing much of our world: the sexualization of practically everything, abortion, eating disorders, and racial and other discriminations. All of these are rooted in taking the body-our own or that of others-to be the person and thereby depriving ourselves of the spiritual perspective on the person, which alone can enable us to cherish the body and its central role in our life. Body hatred also comes from disappointment about our future with it, even from outright fear of the body-of what it is going to do to us. Not accepting God as God puts us in his place, I have noted, and leaves us with nothing to trust and worship but our body and its natural powers. The frenzy over physical attractiveness that we see all around us today and the despair over its loss-eventually, in aging and death, for everyone-are the main characteristics of the contemporary climate of life.

Feminist theory sometimes portrays men as being united with all other men in their common purpose of oppressing women. But the evolution of human mating suggests that this scenario cannot be true, because men and women compete primarily against members of their own gender. Men strive to control resources mainly at the expense of other men. Men deprive other men of their resources, exclude other men from positions of status and power, and derogate other men in order to make them less desirable to women. Indeed, the fact that nearly 70 percent of all homicides are inflicted by men on other men reveals the tip of the iceberg of the cost of competition to men. The fact that men on average die years earlier than women in every culture is further testimony to the penalties men pay for this struggle with other men. Women do not escape damage inflicted by members of their own sex. Women compete with each other for access to high-status men, have sex with other women’s husbands, and lure men away from their wives. Mate poaching is a ubiquitous sexual strategy of our species. Women slander and denigrate their rivals and are especially harsh toward women who pursue short-term sexual strategies. Women and men are both victims of the sexual strategies of their own gender and so can hardly be said to be united with their own gender for some common goal. Moreover, both men and women benefit from the strategies of the opposite sex. Men lavish resources and protection on certain women, including their wives, their sisters, their daughters, and their mistresses. A woman’s father, brothers, and sons all benefit from her selection of a mate who is flush with abundance. Contrary to the view that men or women are united with all members of their own sex for the purpose of oppressing the other sex, each individual shares key interests with particular members of each sex and is in conflict with other members of each sex. Simple-minded views of a same-sex conspiracy have no foundation in reality.

The small family living unit lacks space, earth, other animals, seasons, natural temperatures, and so on. The pet is either sterilised or sexually isolated, extremely limited in its exercise, deprived of almost all other animal contact, and fed with artificial foods. This is the material process which lies behind the truism that pets come to resemble their masters or mistresses. They are creatures of their owner’s way of life. Equally important is the way the average owner regards his pet. (Children are, briefly, somewhat different.) The pet completes him, offering responses to aspects of his character which would otherwise remain unconfirmed. He can be to his pet what he is not to anybody or anything else. Furthermore, the pet can be conditioned to react as though it, too, recognises this. The pet offers its owner a mirror to a part that is otherwise never reflected. But, since in this relationship the autonomy of both parties has been lost (the owner has become the-special-man-he-is-only-to-his-pet, and the animal has become dependent on its owner for every physical need), the parallelism of their separate lives has been destroyed.

The communists believe that they have found the path to deliverance from our evils. According to them, man is wholly good and is well-disposed to his neighbour; but the institution of private property has corrupted his nature. The ownership of private wealth gives the individual power, and with it the temptation to ill-treat his neighbour; while the man who is excluded from possession is bound to rebel in hostility against his oppressor. If private property were abolished, all wealth held in common, and everyone allowed to share in the enjoyment of it, ill-will and hostility would disappear among men. Since everyone’s needs would be satisfied, no one would have any reason to regard another as his enemy; all would willingly undertake the work that was necessary.I have no concern with any economic criticisms of the communist system; I cannot enquire into whether the abolition of private property is expedient or advantageous. But I am able to recognize that the psychological premisses on which the system is based are an untenable illusion. In abolishing private property we deprive the human love of aggression of one of its instruments, certainly a strong one, though certainly not the strongest; but we have in no way altered the differences in power and influence which are misused by aggressiveness, nor have we altered anything in its nature. Aggressiveness was not created by property. It reigned almost without limit in primitive times, when property was still very scanty, and it already shows itself in the nursery almost before property has given up its primal, anal form; it forms the basis of every relation of affection and love among people (with the single exception, perhaps, of the mother’s relation to her male child). If we do away with personal rights over material wealth, there still remains prerogative in the field of sexual relationships, which is bound to become the source of the strongest dislike and the most violent hostility among men who in other respects are on an equal footing. If we were to remove this factor, too, by allowing complete freedom of sexual life and thus abolishing the family, the germ-cell of civilization, we cannot, it is true, easily foresee what new paths the development of civilization could take; but one thing we can expect, and that is that this indestructible feature of human nature, will follow it there.

This fear of pornography that cannot speak its name is a quiet dismay that extends across the political spectrum. It can be found inside “free speech” feminists who oppose the antipornography movement, and inside women who don’t follow feminist debate, and inside women who don’t identify with the “bad” women in hard or soft pornography, inside religious women and secular, promiscuous women and virgins, gay women and straight. The women hurt by it do not have to be convinced of a link between “real” pornography and sexual violence; but they cannot discuss this harm without shame. For the woman who cannot locate in her worldview a reasonable objection to images of naked, “beautiful” women to whom nothing bad is visibly being done, what is it that can explain the damage she feels within? Her silence itself comes from the myth: If women feel ugly, it is our fault, and we have no inalienable right to feel sexually beautiful. A woman must not admit it if she objects to beauty pornography because it strikes to the root of her sexuality by making her feel sexually unlovely. Male or female, we all need to feel beautiful to be open to sexual communication: “beautiful” in the sense of welcome, desired, and treasured. Deprived of that, one objectifies oneself or the other for selfprotection.

the psychological premisses on which the system is based are an untenable illusion. In abolishing private property we deprive the human love of aggression of one of its instruments, certainly a strong one, though certainly not the strongest; but we have in no way altered the differences in power and influence which are misused by aggressiveness, nor have we altered anything in its nature. Aggressiveness was not created by property. It reigned almost without limit in primitive times, when property was still very scanty, and it already shows itself in the nursery almost before property has given up its primal, anal form; it forms the basis of every relation of affection and love among people (with the single exception, perhaps, of the mother’s relation to her male child). If we do away with personal rights over material wealth, there still remains prerogative in the field of sexual relationships, which is bound to become the source of the strongest dislike and the most violent hostility among men who in other respects are on an equal footing. If we were to remove this factor, too, by allowing complete freedom of sexual life and thus abolishing the family, the germ-cell of civilization, we cannot, it is true, easily foresee what new paths the development of civilization could take; but one thing we can expect, and that is that this indestructible feature of human nature, will follow it there.

THE INSTRUCTION OF PTAHHOTEP Part IV If you are mighty, gain respect through knowledge And through gentleness of speech. Don’t command except as is fitting, He who provokes gets into trouble. Don't be haughty, lest you be humbled, Don’t be mute, lest you be chided. When you answer one who is fuming, Avert your face, control yourself. The flame of the hot-heart sweeps across. He who steps gently, his path is paved. He who frets all day has no happy moment, He who’s gay all day can’t keep house. Don’t oppose a great man’s action. Don’t vex the heart of one who is burdened; If he gets angry at him who foils him, The ka will part from him who loves him. Yet he is the provider along with the god, What he wishes should be done for him. When he turns his face back to you after raging, There will be peace from his ka; As ill will comes from opposition,. So goodwill increases love. Teach the great what is useful to him, Be his aid before the people; If you Set his knowledge impress his lord, Your sustenance will come from his ka As the favorite's belly is filled. So your back will be clothed by it, And his help will be there sustain you. For your superior whom you love And who lives by it, He in turn will give you good support. Thus will love of you endure In the belly of those who love you, He is a ka who loves to listen. If you are a magistrate of standing. Commissioned to satisfy the many, Hew a straight line, When you speak don't lean to one side. Beware lest one complain: “Judges, he distorts the matter!” And your deed turns into a judgment (of you). If you are angered by misdeed. Lean toward a man account of his rightness; Pass it over, don’t recall it, Since he was silent to you the first day If you are great after having been humble, Have gained wealth after having been poor In the past, in a town which you know, Knowing your former condition. Do not put trust in your wealth, Which came to you as gift of god; So that you will not fall behind one like you, To whom the same has happened, Bend your back to your superior, Your overseer from the palace; Then your house will endure in its wealth. Your rewards in their right place. Wretched is he who opposes a superior, One lives as long as he is mild, Baring the arm does not hurt it Do not plunder a neighbor’s house, Do not steal the goods of one near you, Lest he denounce you before you are heard A quarreler is a mindless person, If he is known as an aggressor The hostile man will have trouble in the neighborhood. This maxim is an injunction against illicit sexual intercourse. It is very obscure and has been omitted here. If you probe the character of a friend, Don’t inquire, but approach him, Deal with him alone, So as not to suffer from his manner. Dispute with him after a time, Test his heart in conversation; If what he has seen escapes him, If he does a thing that annoys you, Be yet friendly with him, don’t attack; Be restrained, don’t let fly, Don’t answer with hostility, Neither part from him nor attack him; His time does not fail to come, One does not escape what is fated Be generous as long as you live, What leaves the storehouse does not return; It is the food to be shared which is coveted. One whose belly is empty is an accuser; One deprived becomes an opponent, Don’t have him for a neighbor. Kindness is a man’s memorial For the years after the function.

Meanwhile, scientists are studying certain drugs that may erase traumatic memories that continue to haunt and disturb us. In 2009, Dutch scientists, led by Dr. Merel Kindt, announced that they had found new uses for an old drug called propranolol, which could act like a “miracle” drug to ease the pain associated with traumatic memories. The drug did not induce amnesia that begins at a specific point in time, but it did make the pain more manageable—and in just three days, the study claimed. The discovery caused a flurry of headlines, in light of the thousands of victims who suffer from PTSD (post-traumatic stress disorder). Everyone from war veterans to victims of sexual abuse and horrific accidents could apparently find relief from their symptoms. But it also seemed to fly in the face of brain research, which shows that long-term memories are encoded not electrically, but at the level of protein molecules. Recent experiments, however, suggest that recalling memories requires both the retrieval and then the reassembly of the memory, so that the protein structure might actually be rearranged in the process. In other words, recalling a memory actually changes it. This may be the reason why the drug works: propranolol is known to interfere with adrenaline absorption, a key in creating the long-lasting, vivid memories that often result from traumatic events. “Propranolol sits on that nerve cell and blocks it. So adrenaline can be present, but it can’t do its job,” says Dr. James McGaugh of the University of California at Irvine. In other words, without adrenaline, the memory fades. Controlled tests done on individuals with traumatic memories showed very promising results. But the drug hit a brick wall when it came to the ethics of erasing memory. Some ethicists did not dispute its effectiveness, but they frowned on the very idea of a forgetfulness drug, since memories are there for a purpose: to teach us the lessons of life. Even unpleasant memories, they said, serve some larger purpose. The drug got a thumbs-down from the President’s Council on Bioethics. Its report concluded that “dulling our memory of terrible things [would] make us too comfortable with the world, unmoved by suffering, wrongdoing, or cruelty.… Can we become numb to life’s sharpest sorrows without also becoming numb to its greatest joys?” Dr. David Magus of Stanford University’s Center for Biomedical Ethics says, “Our breakups, our relationships, as painful as they are, we learn from some of those painful experiences. They make us better people.” Others disagree. Dr. Roger Pitman of Harvard University says that if a doctor encounters an accident victim who is in intense pain, “should we deprive them of morphine because we might be taking away the full emotional experience? Who would ever argue with that? Why should psychiatry be different? I think that somehow behind this argument lurks the notion that mental disorders are not the same as physical disorders.

You are a totally pathetic, historical example of the phallocentric, to put it mildly." "A pathetic, historical example," Oshima repeats, obviously impressed. By his tone of voice he seems to like the sound of that phrase. "In other words you're a typical sexist, patriarchic male," the tall one pipes in, unable to conceal her irritation. "A patriarchic male," Oshima again repeats. The short one ignores this and goes on. "You're employing the status quo and the cheap phallocentric logic that supports it to reduce the entire female gender to second-class citizens, to limit and deprive women of the rights they're due. You're doing this unconsciously rather than deliberately, but that makes you even guiltier. You protect vested male interests and become inured to the pain of others, and don't even try to see what evil your blindness causes women and society. I realize that problems with restrooms and card catalogs are mere details, but if we don't begin with the small things we'll never be able to throw off the cloak of blindness that covers our society. Those are the principles by which we act." "That's the way every sensible woman feels," the tall one adds, her face expressionless. [...] A frozen silence follows. "At any rate, what you've been saying is fundamentally wrong," Oshima says, calmly yet emphatically. "I am most definitely not a pathetic, historical example of a patriarchic male." "Then explain, simply, what's wrong with what we've said," the shorter woman says defiantly. "Without sidestepping the issue or trying to show off how erudite you are," the tall one adds. "All right. I'll do just that—explain it simply and honestly, minus any sidestepping or displays of brilliance," Oshima says. "We're waiting," the tall one says, and the short one gives a compact nod to show she agrees. "First of all, I'm not a male," Oshima announces. A dumbfounded silence follows on the part of everybody. I gulp and shoot Oshima a glance. "I'm a woman," he says. "I'd appreciate it if you wouldn't joke around," the short woman says, after a pause for breath. Not much confidence, though. It's more like she felt somebody had to say something. Oshima pulls his wallet out of his chinos, takes out the driver's license, and passes it to the woman. She reads what's written there, frowns, and hands it to her tall companion, who reads it and, after a moment's hesitation, gives it back to Oshima, a sour look on her face. "Did you want to see it too?" Oshima asks me. When I shake my head, he slips the license back in his wallet and puts the wallet in his pants pocket. He then places both hands on the counter and says, "As you can see, biologically and legally I am undeniably female. Which is why what you've been saying about me is fundamentally wrong. It's simply impossible for me to be, as you put it, a typical sexist, patriarchic male." "Yes, but—" the tall woman says but then stops. The short one, lips tight, is playing with her collar. "My body is physically female, but my mind's completely male," Oshima goes on. "Emotionally I live as a man. So I suppose your notion of being a historical example may be correct. And maybe I am sexist—who knows. But I'm not a lesbian, even though I dress this way. My sexual preference is for men. In other words, I'm a female but I'm gay. I do anal sex, and have never used my vagina for sex. My clitoris is sensitive but my breasts aren't. I don't have a period. So, what am I discriminating against? Could somebody tell me?

You are a thinker. I am a thinker. We think that all human beings are thinkers. The amazing fact is that we tend to think against artificial intelligence — that various kind of computers or artificial robots can think, but most of us never cast any doubt on human thinking potential in general. If during natural conservation with human any computer or artificial robot could generate human-like responses by using its own ‘brain’ but not ready-form programming language which is antecedently written and included in the brain design and which consequently determine its function and response, then that computer or artificial robot would unquestionably be acknowledged as a thinker as we are. But is it absolutely true that all humans are capable of using their own brain while interpreting various signals and responding them? Indeed, religion or any other ideology is some kind of such program which is written by others and which determines our vision, mind and behavior models, depriving us of a clear and logical thinking. It forces us to see the world with its eyes, to construct our mind as it says and control our behavior as it wants. There can be no freedom, no alternative possibilities. You don’t need to understand its claims, you need only believe them. Whatever is unthinkable and unimaginable for you, is said higher for your understanding, you cannot even criticise what seems to be illogical and absurd for you. The unwritten golden rule of religion and its Holy Scripture is that — whatever you think, you cannot contradict what is written there. You can reconcile what is illogical and absurd in religion with logic and common sense, if it is possible, if not, you should confine your thinking to that illogicality and absurdity, which in turn would make you more and more a muddled thinker. For instance, if it is written there that you should cut head or legs of anyone who dare criticize your religion and your prophet, you should unquestionably believe that it is just and right punishment for him. You can reason in favor of softening that cruel image of your religion by saying that that ‘just and right punishment’ is considered within religious community, but not secular society. However, the absurdity of your vision still remains, because as an advocate of your religion you dream of its spread all over the world, where the cruel and insane claims of your religion would be the norm and standard for everyone. If it is written there that you can sexually exploit any slave girl or woman, especially who doesn’t hold your religious faith or she is an atheist, you should support that sexual violence without any question. After all of them, you would like to be named as a thinker. In my mind, you are a thinker, but a thinker who has got a psychological disorder. It is logical to ask whether all those ‘thinkers’ represent a potential danger for the humanity. I think, yes. However, we are lucky that not all believers would like to penetrate into deeper ‘secrets’ of religion. Many of them believe in God, meditate and balance their spiritual state without getting familiar with what is written in holy scriptures or holding very vague ideas concerning their content. Many believers live a secular life by using their own brain for it. One should love anybody only if he thinks that he should love him/her; if he loves him/her because of God, or religious claims, he can easily kill him/her once because of God, or religious claims, too. I think the grave danger is the last motive which religion cause to arise.

Instead, incest occurs in families where there is a great deal of emotional isolation, secrecy, neediness, stress, and lack of respect. In many ways incest can be viewed as part of a total family breakdown. But it is the aggressor and the aggressor alone who commits the sexual violence. Tracy described what it was like in her house: We never talked about how we felt. If something bothered me, I just pushed it down. I do remember my mom cuddling me when I was little. But I never saw any affection between my mother and father. We did things together as a family, but there was no real closeness. I think that was what my father was looking for. Sometimes he would ask me if he could kiss me and I would say I didn’t want to. Then he’d beg me and say he wouldn’t hurt me, he just wanted to be close to me. It had not occurred to Tracy that if her father was lonely and frustrated, he had alternatives to molesting his daughter. Like many aggressors, Tracy’s father looked within the family, to his daughter, in an attempt to make up for whatever deprivation he experienced. This distorted use of a child to take care of an adult’s emotional needs can easily become sexualized if that adult cannot control his impulses.

The difficulties you face today most likely include an inability to trust, low self-esteem, depression, relationship problems, eating disorders, and alcohol or drug problems. The emotional abandonment you experienced as a child – the lack of consistent nurturing, protection, and guidance – not only was frightening and painful, but also left you in a constant state of internal deprivation, with feelings of emptiness and isolation. It is likely you have tried to fill up this emptiness, to replace the love and security you lacked, with something from outside yourself – alcohol, drugs, food, sex, gambling,  or relationships, to name a few – yet find they provide only temporary respite from the pain of deprivation.

At one point when I was in the middle of the first season, I asked myself why I would want to watch a conservative Democrat destroy teachers’ unions and have joyless sex with a woman who looks like a very young teenager. I still had not answered the question when Claire pushed things to the next level in a scene so intensely creepy that it might count as the most revolting thing I have ever witnessed on television. A longtime member of the couple’s Secret Service security detail is dying of cancer, and Claire goes to visit him alone. On his deathbed, he reveals that he was always secretly in love with her and thought that Frank wasn’t good enough for her. Her response is almost incomprehensible in its cruelty—she mocks and taunts him for thinking he could ever attain a woman like her, and then puts her hand down his pants and begins to give him a handjob, all the while saying, in true perverse style, “This is what you wanted, right?” Surely Claire doesn’t have to emotionally destroy a man who is dying of cancer—and yet perhaps in a way she does, because she uses it as a way of convincing herself that Frank really is the right man for her. Not only could an average, hardworking, sentimental man never satisfy her, but she would destroy him. By contrast, Frank not only can take her abuse, but actively thrives on it, as she does on his. Few images of marriage as a true partnership of equals are as convincing as this constant power struggle between two perverse creeps. Claire is not the first wife in the “high-quality TV drama” genre to administer a humiliating handjob. In fact, she is not even the first wife to administer a humiliating handjob to a man who is dying of cancer. That distinction belongs to Skyler White of Breaking Bad, who does the honors in the show’s pilot. It is intended as a birthday treat for her husband Walt, who is presumably sexually deprived due to his wife’s advanced pregnancy, and so in contrast to Claire’s, it would count as a generous gesture if not for the fact that Skyler continues to work on her laptop the entire time, barely even acknowledging Walt’s presence in the room. In her own way, Skyler is performing her dominance just as much as Claire was with her cancer patient, but Skyler’s detachment from the act makes it somehow even creepier than Claire’s.

Among self-injurers, at the root of dissociation and behind all of the symptoms of traumatic stress, from numbness to loss of control, is a range of painful childhood experiences, including emotional deprivation, physical neglect, emotional abuse, physical abuse, sexual abuse, and childhood loss. Because the combination of pain, shame, and grief from these early experiences often remains unresolved, feelings of dread and emptiness can build up and quickly grow to unbearable proportions.

The organization of capitalism depends on the desires and wishes that are reflected in consumption and production. Passion and intensity are replaced with comfortable feelings and consequence-free excitement. Everything is leveled out to fit the formula of consumption and enjoyment. Any negativity, such as pain, is removed in favor of the positivity of desire satisfaction. Death is the negativity par excellence. The compulsion of production abolishes negativity. Love is also accommodated to the capitalist process; it withers, becoming mere sexual desire. The other becomes just a sexual object for the narccisityic subject to use to satisfy its desire. Once the other is deprived of Otherness, it can only be consumed.

Role reversal may be a strong element in mother-daughter incestuous relationships. The mother who had unsatisfactory mothering may look for love and mothering from the young daughter who cannot meet these expectations. This may engender rage in the mother and awaken earlier deprivation and loss from her own childhood. Mothers may place high expectations on their daughters in terms of meeting their nurturance needs. In essence, the daughter assumes the maternal role. When mothers turn to their daughters for emotional nurturance, the effect may be a total role reversal in their relationship. In some instances, an older daughter may serve as a surrogate partner for the mother, often having adult responsibilities. In cases where mothers project a more controlling, hostile, or sadistic personality, the daughter may serve as the object of her mother’s intrusive, exploratory, and sometimes sadistic sexual act.

The ethnics caught up in the racial struggies oi the post-war period in Chicago were in the unenviable position of people who had the rules changed on them in mid-game. The Poles who settled Calumet Park as Sobieski Park had created their neighborhood enclaves under certain assumptions, all of which got changed when the environmentalist East Coast WASP internationalist establishment took power in 1941. Not only hadn’t they been informed of the rule change, they were doubly vulnerable because compared to their opponents who were further along on the scale of assimilation, they didn’t have a clear sense of themselves as Poles or Catholics or Americans or “white” people. They also feared the sexual mores of the invading black hordes but could not articulate this fear in polite language. As a result, each attempt to explain their position drove them further beyond the pale of acceptable public discourse. More often than not, the only people who were articulating their position were the American Civil Liberties Union and American Friends Service Committee agents sent into their neighborhoods to spy on them. One AFSC spy reported that fear of intermarriage “caused the intensity of feelings” in Trumbull Park.* Black attempts to use the community swimming pool were similarly seen in a sexual light. The ACLU agent who was paid to infiltrate bars in South Deering reported that the real motivation behind Brown v. Board of Education, the Supreme Court’s landmark 1954 decision mandating desegregation of Southern schools, was to move “niggers into every neighborhood” to intermarry and thereby send the “whole white race . . . downhill.” Deprived of their ethnic designation as Catholic by a Church that was either hostile (as in the case of Catholic intellectuals) or indifferent (as in the case of the bishops and their chancery officials), Chicago ethnics, attempting to be good Americans, chose to become “white” instead, a transformation that not only guaranteed that they would lose their battle in the court of public opinion, but one which also guaranteed that they would go out of existence as well, through the very assimilation process being proposed by their enemies.

Yet if we are to understand matrilineal society seldom become matriarchies, a simple answer is not necessary for a woman to lock up a man and deprive him of his freedom in order to be certain that a child is hers. She can transfer her religion and property to her children without needing to control her husband. Patrilineal systems with private ownership of property have, on the contrary, tended to result in patriarchy and sexual oppression of women.

Alcohol is a far greater killer than all opiates. You can buy alcohol on any street corner throughout the world. It gets your brain, your liver. It destroys your morals, destroys your vitality, kills the sexual potential, and you become sluggish. It was a great pity that Prohibition failed. The experiment was too radical. Instead of barring it altogether, the dispensation of alcohol should have been under prescription, or some other control. Prohibition was one of the worthiest attempts of a group to impose their will upon the rest of the people. But of course if you prohibit something you deprive people of an essential liberty; when you deny the right of choice you oppose the greatest gift in the world. People will not stand for it. Alcohol makes man mad, leads to such strange behaviourism. Yet beer and liquor ads maintain newspapers, television, some huge portion of the national and the world economy. Drinker that I am, I think essentially I am the victim of an addiction that is here in the world, revealed to all, exposed to all. It is there. We who are weak take to it and are destroyed by it, but is essentially a weakness of governments everywhere to allow this poison to circulate like a river through the bloodstream of the human race. As one of the heartiest drinkers in the world, I speak with a voice of authority.

In my experience, triggers are the prime reason that men and women end up retreating to gender silos, narrowing their experience and depriving themselves of useful connections. That’s what happened when Jen enlisted Chantal to commiserate with her after the meeting in which Mark received credit for her idea. Sharing her resentment with a female colleague may have temporarily relieved the emotional distress Jen felt at being disregarded. But venting her feelings only reinforced the story she was telling herself to explain what had happened: “Men just can’t listen to women!” This increased the likelihood of her remaining stuck in a negative groove. It’s the stories we tell ourselves when we feel triggered that keep us dug in and limit our ability to frame an effective response. Here’s how the process works: First, the trigger kicks off an emotional reaction that blindsides us. We feel a rush of adrenaline, a sinking in the pit of our stomach, a recoil, a blinding rage, or a snide “of course.” Or we may simply feel confusion. Our immediate impulse may be to lash out. But if we’re in a work situation, we fear what this could cost us, so we try to suppress our feelings and move on. When this doesn’t succeed, we may grab the first opportunity to complain to a sympathetic colleague, which is why so much time at work gets consumed in gripe sessions and unproductive gossip. In this way, our response to triggers plays a role in shaping toxic cultures that set us against one another, justify sniping, and waste everybody’s time. But whether we suffer in silence or indulge the urge to vent, the one thing we almost always do when triggered is try to put what happened in some kind of context. This is where storytelling enters the picture. We craft a narrative based on past experience or perceptions in a way that assigns blame, exonerates us, and magnifies impact. Because these stories make us feel better, we may not stop to question whether they are either accurate or useful. Yet the truth is that our go-to stories rarely serve us well. They are especially damaging when they operate across divides: gender, of course (“Men can’t, women just refuse”), but also race, ethnicity, sexual orientation, and age (“They always, they seem incapable of…”). Because these default stories rely on generalizations and stereotypes, they reinforce any biases we may have. This makes it difficult for us to see others in their particularity; instead, they appear to us as members of a group. In addition, because our go-to stories usually emphasize our own innocence (“I had no idea!” “I never guessed he would…”), they often reinforce our feelings of being aggrieved or victimized—an increasing hazard for men as well as women. Since we can’t control other people, our best path is to acknowledge the emotional and mental impact a trigger has on us. This necessary first step can then enable us to choose a response that enhances our dignity and serves our interests.

the paradox is that, in his work, the practice of search for sexual pleasures gets desexualized or, more precisely, de-eroticized: since he endeavors to dismiss all obstacles and detours and pursue pleasure in the most direct way possible, the result is a totally mechanized cold sexuality deprived of all twists and turns that we associate with eroticism proper. In this sense, the Sadean subject arguably confronts us with the first form of post-human sexuality.

He was probably just sleep-deprived and insatiably horny and it was messing with his head. "Was your head feeling particularly full of something?" she asked innocently. He couldn't help himself any longer. He looked down at Dina and, fuck, she was there, stark naked. His brain short-circuited; it was too much. Moonlight bounced off her deep honeyed skin. "Fuck, Dina. Look at you." Scott's voice was hoarse. She stared up at him with molten eyes. She was perfect, fuck, she was perfect. Just as he'd imagined--- no, better than he'd imagined. The curve of her hips, the softness of her belly and the swell of her breasts, her nipples stiff. For him. His eyes feasted their way down her body, to her inner thighs. If he kissed her there, would she be wet for him? Her face was only hunger, only lust. He needed to have her.

Here we may fruitfully turn to the work of those feminists who have attempted to (re)theorize sexual difference, to escape – however temporarily and partially – from the terms of a binary hierarchy in which one term is deprived of positive being. For woman to be a set of specificities rather than the opposite, or complement, to Man, man must become a set of specificities as well. If Man is singular, if he is a self-identical and definite figure, then non-man becomes his negative, or functions as an indefinite and homogeneous ground against which Man’s definite outlines may be seen. But if man himself is different from himself, then woman cannot be singularly defined as non-man. If there is no singular figure, there can be no singular other. The other becomes potentially specific, variously definite, an array of positivities rather than a negation or an amorphous ground. Thus the plural specificity of “men” is a condition of the positive existences and specificities of “women.”28 By analogy here, the specificity of capitalism – its plural identity, if you like – becomes a condition of the existence of a discourse of noncapitalism as a set of positive and differentiated economic forms.

Early July 2012 In one of Andy’s responses, my ex-lover wrote, Young, That sounds great! I look forward to co-writing the fourth book of A Harem Boy Saga with you. This will provide us time to map out the outline of our joint project during the course of our correspondence. As much as I’d love to work with you on this project, I want to be sure that Walter is okay with us going into this venture together. I have no desire to upset your loving relationship and certainly have no wish to be an unwelcome intruder into your lives. Let me know if he agrees. When I was in hospital recovering from my nervous breakdown, I met Jack, a 24-year-old nursing student. He cared for me during my recovery. We dated for several months before his transfer to a hospice in a different city. I did not have the courage to tell Toby that Jack and I were dating. I was afraid Toby would threaten suicide again, until the fateful evening when he discovered Jack and me making out in my flat. My caregiver and I had proceeded to my lodgings after a scrumptious dinner one evening. After several glasses of wine while watching television, Jack leaned his head against my shoulder. His dreamy, doe-like eyes looked adoringly at me, reminding me of your beautiful Asian eyes staring at me during our intimate moments together. Our kisses soon led to lingering sensual foreplay. Before long, our clothes were scattered all over. Jack went on his knees, eagerly caressing my growing hardness and wrapping his luscious lips around me under my briefs. Easing down my underwear, he went to work. His sweetness stirred my longing for you. Closing my eyes to savor his warm fallation, I reclined against the comfortable sofa and enjoyed the pleasurable sensation showered upon my erection. He engulfed my pulsating manhood, suckling away as if to satisfy his hunger. It was similar to the way you used to relish my hardness for hours on end. Like you, he pleasured me with deep, devotional worship; I was overwhelmed by his sexual imperativeness, wanting his warmth to wash over my entirety. His expert titillation did wonders for my soul, causing me to spasm involuntarily. He devoured my length as if deprived of nourishment while I nurtured my feed into Jack’s bobbing head, pressing him against my quivering palpitations.

Given that there is no factual evidence to support the neo-Patais’ argument that sexual deprivation causes terrorism, it might be more useful to look at what Arabs and Westerners have in common, rather than what sets them apart.

Deprivation draws on two convictions: (1) The deprived person does not believe that he or she is worthy or deserving of pleasure or comfort; and (2) the deprived person feels less anxious and more safe in a deprived state.

Deprivation or overstimulation, combined with fear and peer pressure, are the conversion tools of many religions. A loud Pentecostal service, an Evangelical revival, a fear-mongering sermon by an imam or a dark campfire service during a week of church camp are all designed to overwhelm the senses, confuse the mind and alter perceptions of reality.

Caballero said the CIA’s psychological torture methods often degenerated into physical torture, citing a young woman who was stripped, starved, deprived of sleep, beaten, burned, electrically shocked and sexually molested.

For Marcuse the death drive has the function of protesting against the injustice and deprivations of history: The descent toward death is an unconscious flight from pain and want. It is an expression of the eternal struggle against suffering and repression. And the death instinct itself seems to be affected by the historical changes which affect this struggle, (p. 29) The death drive and its derivatives, along with the sexual perversions,8 are an unconscious protest against the insufficiency of civilization; they testify to the destructiveness of what they attempt to destroy – that is, repression. There is therefore an implicit idealism in them: ‘they aim not only against the reality principle, at non-being, but also beyond the reality principle – at another mode of being’ (p. 109).

Although this chapter has focused on its personal dimensions, trauma exists in the collective sphere, too, affecting entire nations and peoples at different moments in history. To this day it is visited upon some groups with disproportionate force, as on Canada’s Indigenous people. Their multigenerational deprivation and persecution at the hands of colonialism and especially the hundred-year agony of their children, abducted from their families and reared in church-run residential schools where physical, sexual, and emotional abuse were rampant, has left them with tragic legacies of addiction, mental and physical illness, suicide, and the ongoing transmission of trauma to new generations. The traumatic legacy of slavery and racism in the United States is another salient example. I will have more to say about this painful subject in Part IV.

We were entering New York City now, via some highway that cut across the Bronx. Unfamiliar territory for me. I am a Manhattan boy; I know only the subways. Can’t even drive a car. Highways, autos, gas stations, tollbooths—artifacts out of a civilization with which I’ve had only the most peripheral contact. In high school, watching the kids from the suburbs pouring into the city on weekend dates, all of them driving, with golden-haired shikses next to them on the seat: not my world, not my world at all. Yet they were only sixteen, seventeen years old, the same as I. They seemed like demigods to me. They cruised the Strip from nine o’clock to half past one, then drove back to Larchmont, to Lawrence, to Upper Montclair, parking on some tranquil leafy street, scrambling with their dates into the back seat, white thighs flashing in the moonlight, the panties coming down, the zipper opening, the quick thrust, the grunts and groans. Whereas I was riding the subways, West Side I.R.T. That makes a difference in your sexual development. You can’t ball a girl in the subway. What about doing it standing up in an elevator, rising to the fifteenth floor on Riverside Drive? What about making it on the tarry roof of an apartment house, 250 feet above West End Avenue, bulling your way to climax while pigeons strut around you, criticizing your technique and clucking about the pimple on your ass? It’s another kind of life, growing up in Manhattan. Full of shortcomings and inconve-niences that wreck your adolescence. Whereas the lanky lads with the cars can frolic in four-wheeled motels. Of course, we who put up with the urban drawbacks develop compensating complexities. We have richer, more interesting souls, force-fed by adversity. I always separate the drivers from the nondrivers in drawing up my categories of people. The Olivers and the Timothys on the one hand, the Elis on the other. By rights Ned belongs with me, among the nondrivers, the thinkers, the bookish introverted tormented deprived subway riders. But he has a driver’s license. Yet one more example of his perverted nature.

Believe me, if you deprive this girl of a soft bed and a full night’s rest, you’ll regret it.” He grinned like a wolf. “Far be it from me to deprive the lady of a good night’s sleep.

These believers, like all fascists, condemn the reality-based world as contaminated, decayed, and immoral. This world took their jobs. It destroyed their future. It ruined their communities. It doomed their children. It flooded their lives with alcohol, opioids, pornography, sexual abuse, jail sentences, domestic violence, deprivation, and despair. And then, from the depths of suicidal despair, they discovered that God has a plan for them. God will save them. God will intervene in their lives to promote and protect them. God has called them to carry out his holy mission in the world and to be rich, powerful, and happy. The rational, secular forces, those that speak in the language of fact and reason, are hated and feared, for they seek to pull believers back into “the culture of death” that nearly destroyed them. The magical belief system, as it was for impoverished German workers who flocked to the Nazi Party, is an emotional life raft. It is all that supports them. The only way to blunt this movement is to reintegrate these people into the economy, to give them economic stability through good wages and benefits, to restore their self-esteem.

In past lives these folks were trained to repress their feelings, instincts, sexual urges, and enjoyment of the physical senses. Abstinence and discipline were foremost, and deprivation of the joys of being human was rewarded with respect and promotion. In this incarnation they still tend to put up a wall between themselves and easy, earthy interaction with others. They are accustomed to postponing the pleasure of life, and often postponement leads to permanent denial.

Am I letting others dictate my reality, or is racialized sexual jealousy a symptom of sleep deprivation?

I’ve always yearned to be a black man, to have a black man’s soul, a black man's laughter. You know why? Because I thought you were diflFerent from us. Yes, I thought you were something special, something difiFerent on this sad earth of ours. I wanted to escape with you from the white man’s hollow materialism, from his lack of faith, his humble and frustrated sexuality, from his lack of joy, of laughter, of magic, of faith in the richness of after-life. encouragement and signs of gratitude or recognition have been very few, if any, along my road. If humanity can be compared to a tribe, then you may say I’m completely de-tribalized. You love Negroes out of sheer misanthropy, because you think they aren’t really men. in the end all human faces look alike with nothing bright or hopeful around me, except those distant stars— and even there, let’s be frank: it’s only their distance that gives them that purity and beauty ideals don't die— obliged to live on shit sometimes, but don’t die! the company a great cause always keeps: men of good will and those who exploit them your skin, you know, is worth no more than the elephants’ hide. In Gennany, at Belsen, during the war, it seems we used to make lampshades out of human skin— for your information. And don’t forget, Monsieur Saint- Denis, that we Germans have always been forerunners in everything ‘Women,’ I concluded rather bitterly, ‘have at their command certain means of persuasion which the best- organized police forces do not possess.’ The number of animals who lived in cruel suffering, sometimes for years, with bullets in their bodies, wounds growing deeper and deeper, gangrenous and swarming with ticks and flies, could not be estimated to change species, to come over to the elephants and live in the wilds among honest animals Always cheerful, with the cheerfulness of a man who has gone deep down into things and come back reassured. No one knew the desert better than Scholscher, who had spent so many nights alone there on the starlit dunes, and no one understood better than he did that need for protection which sometimes grips men’s hearts and drives them to give a dog the affection they dream so desperately of receiving themselves. by ‘defending the splendors of nature . . .’ He meant liberty.” Islam calls that ’the roots of heaven.’ and to the Mexican Indians it is of life’— the thing that makes both of them fall on their knees and raise their eyes and beat their tormented breasts. A need for protection and company, from which obstinate people like Morel try to escape by means of petitions, fighting committees, by trying to take the protection of species in their own hands. Our needs- for justice, for freedom and dignity— are roots of heaven that are deeply imbedded in our hearts, but of heaven itself men know nothing but the gripping roots ...” . . . And that girl sitting there in front of him with her legs crossed, with her nylon stockings and cigarette and that silent gaze, in which could be read that stubborn need, not so different from what Morel had seen in the eyes of the stray dogs at the pound. but not even all that was comic and childish about him could deprive him of the dignity conferred upon him by his love for his Maker. that human mass whose physical strength was nothing compared to the faith and spirit that dwelt in him. Three quarters of the Oul6 traditions and magic rites had to do with war or hunting while it's easy to suppress a magic tradition it's difficult to fill up the strange voids which it leaves in what you call the primitive psychology and what I call the human soul The roots of heaven are forever planted in their hearts, yet of heaven itself they seem to know nothing but the gripping roots It must be very consoling to take refuge in cynicism and to try and drown your own remorse in a consoling vision of universal swinishness, and you can always

There is a tendency to oversimplify the issue of spay/neuter and to promote the essential benefits without recognizing that our animals do suffer some harm, even if it is only the harm of deprivation—the harm of having their sexual and reproductive experiences stolen from them. It is possible to take this argument to the extreme and assert that we should never interfere with something as basic as sexuality and reproduction. Good stewards would allow their animals to exist in a “natural” state. The problem here is that our companion animals have no “natural” state; as domesticates, they are artifacts of human manipulation, and human control over the processes of reproduction is at the heart of domestication. As Karla Armbruster notes in her essay “Into the Wild,” we cannot simply hand control for reproduction back to our companion animals; this would be an abrogation of our responsibility to them. But we owe it to them to acknowledge their losses.

74. We suggest that modern man’s obsession with longevity, and with maintaining physical vigor and sexual attractiveness to an advanced age, is a symptom of unfulfillment resulting from deprivation with respect to the power process. The “mid-life crisis” also is such a symptom. So is the lack of interest in having children

Lacking adequate parental support or connection, many emotionally deprived children are eager to leave childhood behind. They perceive that the best solution is to grow up quickly and become self-sufficient. These children become competent beyond their years but lonely at their core. They often jump into adulthood prematurely, getting jobs as soon as they can, becoming sexually active, marrying early, or joining the service. It’s as though they’re saying, Since I’m already taking care of myself, I might as well go ahead and get the benefits of growing up fast. They look forward to adulthood, believing it offers freedom and a chance to belong. Sadly, in their rush to leave home they may end up marrying the wrong person, tolerating exploitation, or staying with a job that takes more than it gives.

Rozot. Jennifer the failed suicide, Greg the orphan by force, impoverished Manuel, and her, Sarah—they’ve all been robbed of heedless childhood and that’s why they’ve been chosen, their precocious adulthood acknowledged. All kids want such glamorous knowledge. The darkness of it. The hardness of it. The realness of it. The cold fact that life really is fucked. And Sarah, with her Morrissey T-shirts and her unfiltered Camels and her sleep deprivation and her willful compliance with sexual hungers, she’s been asking for this awful dispossession, with one mind she’s been hot on its trail, and now that she’s got it she longs to go back. If she could only go back, and eat the sandwich her mother packed her, with its thoughtful tomato.

What is love" was the most searched phrase on Google in 2012, according to the company. In an attempt to get to the bottom of the question once and for all, the Guardian has gathered writers from the fields of science, literature, religion and philosophy to give their definition of the much-pondered word. 카톡 ☎ ppt33 ☎ 〓 라인 ☎ pxp32 ☎ 홈피는 친추로 연락주세요 The physicist: 'Love is chemistry' Biologically, love is a powerful neurological condition like hunger or thirst, only more permanent. We talk about love being blind or unconditional, in the sense that we have no control over it. But then, that is not so surprising since love is basically chemistry. While lust is a temporary passionate sexual desire involving the increased release of chemicals such as testosterone and oestrogen, in true love, or attachment and bonding, the brain can release a whole set of chemicals: pheromones, dopamine, norepinephrine, serotonin, oxytocin and vasopressin. However, from an evolutionary perspective, love can be viewed as a survival tool – a mechanism we have evolved to promote long-term relationships, mutual defense and parental support of children and to promote feelings of safety and security. 요힘빈구입,요힘빈구매,요힘빈판매,요힘빈가격,요힘빈파는곳,요힘빈구입방법,요힘빈구매방법,요힘빈복용법,요힘빈부작용,요힘빈정품구입,요힘빈정품구매,요힘빈정품판매 Your time is limited, so don't waste it living someone else's life. 아무런 말없이 한번만 찾아주신다면 뒤로는 계속 단골될 그런 자신 있습니다.저희쪽 서비스가 아니라 제품에대해서 자신있다는겁니다 팔팔정,구구정,네노마정,프릴리지,비맥스,비그알엑스,엠빅스,비닉스,센트립 등 많은 제품 취급합니다 확실한 제품만 취급하는곳이라 언제든 연락주세요 Design is not just what it looks like and feels like. Design is how it works. We're here to put a dent in the universe. Otherwise why else even be here? The only way to do great work is to love what you do. If you haven't found it yet, keep looking. Don't settle. Being the richest man in the cemetery doesn't matter to me ... Going to bed at night saying we've done something wonderful... that's what matters to me. I want to put a ding in the universe. Quality is more important than quantity. One home run is better than two doubles. Remembering that I'll be dead soon is the most important tool I've ever encountered to help me make the big choices in life. The philosopher: 'Love is a passionate commitment' The answer remains elusive in part because love is not one thing. Love for parents, partners, children, country, neighbor, God and so on all have different qualities. Each has its variants – blind, one-sided, tragic, steadfast, fickle, reciprocated, misguided, and unconditional. At its best, however, all love is a kind a passionate commitment that we nurture and develop, even though it usually arrives in our lives unbidden. That's why it is more than just a powerful feeling. Without the commitment, it is mere infatuation. Without the passion, it is mere dedication. Without nurturing, even the best can wither and die. The romantic novelist: 'Love drives all great stories' What love is depends on where you are in relation to it. Secure in it, it can feel as mundane and necessary as air – you exist within it, almost unnoticing. Deprived of it, it can feel like an obsession; all consuming, a physical pain. Love is the driver for all great stories: not just romantic love, but the love of parent for child, for family, for country. It is the point before consummation of it that fascinates: what separates you from love, the obstacles that stand in its way. It is usually at those points that love is everything.

learned about the generations of Indian families who had been forced by law to send their children to Christian boarding schools often funded by tax dollars; never mind the separation of church and state. The nineteenth-century founder of those schools coined the motto “Kill the Indian, save the man.” They deprived children of their families, names, language, culture, and even their long hair. Then they were taught a history that measured progress by their defeat. Often, these children were subjected to forced labor, malnutrition, and physical and sexual abuse. Later, after several schools were closed down, the land around them yielded graves of starved and abused children. Saddest of all, two centuries of child abuse in Indian boarding schools had sometimes normalized punitive child rearing and sexualized violence within Indian families. Childhood patterns are repeated because they are what we know. Even when the schools were humane, teaching Native languages and practicing Native religion was illegal, something that continued until the 1970s.

What is love" was the most searched phrase on Google in 2012, according to the company. In an attempt to get to the bottom of the question once and for all, the Guardian has gathered writers from the fields of science, literature, religion and philosophy to give their definition of the much-pondered word. 카톡►ppt33◄ 〓 라인►pxp32◄ 홈피는 친추로 연락주세요 네노마정파는곳,네노마정구입방법,네노마정복용법,네노마정처방 The physicist: 'Love is chemistry' Biologically, love is a powerful neurological condition like hunger or thirst, only more permanent. We talk about love being blind or unconditional, in the sense that we have no control over it. But then, that is not so surprising since love is basically chemistry. While lust is a temporary passionate sexual desire involving the increased release of chemicals such as testosterone and oestrogen, in true love, or attachment and bonding, the brain can release a whole set of chemicals: pheromones, dopamine, norepinephrine, serotonin, oxytocin and vasopressin. However, from an evolutionary perspective, love can be viewed as a survival tool – a mechanism we have evolved to promote long-term relationships, mutual defense and parental support of children and to promote feelings of safety and security. The philosopher: 'Love is a passionate commitment' The answer remains elusive in part because love is not one thing. Love for parents, partners, children, country, neighbor, God and so on all have different qualities. Each has its variants – blind, one-sided, tragic, steadfast, fickle, reciprocated, misguided, and unconditional. At its best, however, all love is a kind a passionate commitment that we nurture and develop, even though it usually arrives in our lives unbidden. That's why it is more than just a powerful feeling. Without the commitment, it is mere infatuation. Without the passion, it is mere dedication. Without nurturing, even the best can wither and die. The romantic novelist: 'Love drives all great stories' What love is depends on where you are in relation to it. Secure in it, it can feel as mundane and necessary as air – you exist within it, almost unnoticing. Deprived of it, it can feel like an obsession; all consuming, a physical pain. Love is the driver for all great stories: not just romantic love, but the love of parent for child, for family, for country. It is the point before consummation of it that fascinates: what separates you from love, the obstacles that stand in its way. It is usually at those points that love is everything. The nun: 'Love is free yet binds us' Love is more easily experienced than defined. As a theological virtue, by which we love God above all things, it seems remote until we encounter it enfleshed, so to say, in the life of another – in acts of kindness, generosity and self-sacrifice. Love's the one thing that can never hurt anyone, although it may cost dearly. The paradox of love is that it is supremely free yet attaches us with bonds stronger than death. It cannot be bought or sold; there is nothing it cannot face; love is life's greatest blessing.

The physicist: 'Love is chemistry' 카톡►ppt33◄ 〓 라인►pxp32◄ 홈피는 친추로 연락주세요 Biologically, love is a powerful neurological condition like hunger or thirst, only more permanent. We talk about love being blind or unconditional, in the sense that we have no control over it. But then, that is not so surprising since love is basically chemistry. While lust is a temporary passionate sexual desire involving the increased release of chemicals such as testosterone and oestrogen, in true love, or attachment and bonding, the brain can release a whole set of chemicals: pheromones, dopamine, norepinephrine, serotonin, oxytocin and vasopressin. However, from an evolutionary perspective, love can be viewed as a survival tool – a mechanism we have evolved to promote long-term relationships, mutual defense and parental support of children and to promote feelings of safety and security. 팔팔정파는곳,팔팔정팝니다,팔팔정구입방법,팔팔정구매방법,팔팔정판매,구구정파는곳,구구정팝니다,구구정구입방법,구구정구매방법,구구정지속시간 The philosopher: 'Love is a passionate commitment' The answer remains elusive in part because love is not one thing. Love for parents, partners, children, country, neighbor, God and so on all have different qualities. Each has its variants – blind, one-sided, tragic, steadfast, fickle, reciprocated, misguided, and unconditional. At its best, however, all love is a kind a passionate commitment that we nurture and develop, even though it usually arrives in our lives unbidden. That's why it is more than just a powerful feeling. Without the commitment, it is mere infatuation. Without the passion, it is mere dedication. Without nurturing, even the best can wither and die. love everyone who walks into our life.It must be fate to get acquainted in a huge crowd of people... I feel, the love that Osho talks about, maybe is a kind of pure love beyond the mundane world, which is full of divinity and caritas, and overflows with Buddhist allegorical words and gestures, but, it seems that I cannot see through its true meaning forever... The romantic novelist: 'Love drives all great stories' What love is depends on where you are in relation to it. Secure in it, it can feel as mundane and necessary as air – you exist within it, almost unnoticing. Deprived of it, it can feel like an obsession; all consuming, a physical pain. Love is the driver for all great stories: not just romantic love, but the love of parent for child, for family, for country. It is the point before consummation of it that fascinates: what separates you from love, the obstacles that stand in its way. It is usually at those points that love is everything. The nun: 'Love is free yet binds us' Love is more easily experienced than defined. As a theological virtue, by which we love God above all things, it seems remote until we encounter it enfleshed, so to say, in the life of another – in acts of kindness, generosity and self-sacrifice. Love's the one thing that can never hurt anyone, although it may cost dearly. The paradox of love is that it is supremely free yet attaches us with bonds stronger than death. It cannot be bought or sold; there is nothing it cannot face; love is life's greatest blessing.

The physicist: 'Love is chemistry' 카톡☛ppt33☚ 〓 라인☛pxp32☚ 홈피는 친추로 연락주세요 Biologically, love is a powerful neurological condition like hunger or thirst, only more permanent. We talk about love being blind or unconditional, in the sense that we have no control over it. But then, that is not so surprising since love is basically chemistry. While lust is a temporary passionate sexual desire involving the increased release of chemicals such as testosterone and oestrogen, in true love, or attachment and bonding, the brain can release a whole set of chemicals: pheromones, dopamine, norepinephrine, serotonin, oxytocin and vasopressin. However, from an evolutionary perspective, love can be viewed as a survival tool – a mechanism we have evolved to promote long-term relationships, mutual defense and parental support of children and to promote feelings of safety and security. 엠빅스판매,엠빅스파는곳,엠빅스구입방법,엠빅스구매방법,엠빅스지속시간,엠빅스구입사이트,엠빅스구매사이트,엠빅스판매사이트 The philosopher: 'Love is a passionate commitment' The answer remains elusive in part because love is not one thing. Love for parents, partners, children, country, neighbor, God and so on all have different qualities. Each has its variants – blind, one-sided, tragic, steadfast, fickle, reciprocated, misguided, and unconditional. At its best, however, all love is a kind a passionate commitment that we nurture and develop, even though it usually arrives in our lives unbidden. That's why it is more than just a powerful feeling. Without the commitment, it is mere infatuation. Without the passion, it is mere dedication. Without nurturing, even the best can wither and die. The romantic novelist: 'Love drives all great stories' What love is depends on where you are in relation to it. Secure in it, it can feel as mundane and necessary as air – you exist within it, almost unnoticing. Deprived of it, it can feel like an obsession; all consuming, a physical pain. Love is the driver for all great stories: not just romantic love, but the love of parent for child, for family, for country. It is the point before consummation of it that fascinates: what separates you from love, the obstacles that stand in its way. It is usually at those points that love is everything.

There was a time when to be a woman was to be directly in the image of the Divine. There was a time when God was a Woman and Her spaciousness filled the vision and touched the hearts of every man, woman, and child who worshiped Her. She was called Goddess, Lady, Mother of All. Her manifestations were many: Huntress and Mistress of Animals, Lady of the Plants, Queen of Heaven and Earth, Creator, Sustainer, and Destroyer. It was She who created life and nourished it and She was deprived it and took it away. All things were subject to the Great Mother who was the origin and resource of every living thing and of the inanimate world as well. The diversity and richness of Her images attest to a vision of Woman among the ancients that was spacious, complex and multifaceted. This vision conveyed to feminine experience depth of meaning, awesome power, and profound value. So much that is lost, split off, devalued, or left unnamed in women's experiences today was once integrated into a vast vision of femaleness that was so valued, it was seen as holy. This included sexuality, menstruation, birthing, mothering, menopause, aging, and power to name but a few areas in women's lives that were valued by Goddess-worshiping peoples in ancient times but that have been devalued or stereotyped in our own. To turn back to these ancient images, to try to reconstruct their meaning in their own times as best we can, and to dream them forward into new meaning for our own time deepens and enriches our experience of ourselves as women, The multiple faces of the feminine God expand our vision of what a woman is and offer us a broader possibility for reclaiming and naming our own experiences. They also help us, by contrast, to identify more clearly the patriarchal vision of women inherent in our own cultural tradition and to determine for ourselves which aspects of that particular vision accurately comprehend our experience and which do not. This aids in the true naming of ourselves which is the central individuation task of women today.

When people take the short lifetime of an animal, filled with suffering and abuse, rape and mutilation, humiliation and commodification, and reduce all that down to "meat", this is such an incredibly selfish attitude, filled with arrogance and apathy towards the animal in question. You'll often hear such people cry "freedom of choice", while at the same time depriving these animals of any "freedom" throughout the entirety of their lives. Beings who are given zero "choice" in the matter. At the merciless hands of consumer demand, they will have their tails docked, their ears clipped, their beaks cut off, their testicles twisted and pulled off, searing hot irons pushed into the sides of their bodies(all without anaesthetics). They'll be sexually violated, have their babies stolen, their movements restricted, forced to live lives of anguish, despair and torment. They'll suffer long, arduous journeys, In cramped conditions, with nothing to drink or eat, until finally they are prodded, kicked and shocked along a production line that ends in,bolts to their heads (often ineffective), and knives to their throat, scalding water or even the gas chamber. All so that these people can gratify themselves with the fleeting, perverse pleasure of their secretions (milk and eggs) or the slayed animal's butchered fried flesh. The same people will cry out for "respect", while simultaneously fully disrespecting and disregarding the lives of others that they will do their utmost to downplay and ignore.

He nodded against my neck and his hands came around to cup my breasts, grinding into me again from behind. I ground back. He moaned, slipping a hand down the front of my panties. “Tell me what you like,” he whispered against my ear, moving against me. Oh my fucking God… What didn’t I like? It had been so long and I was so deprived I was afraid he was going to finish me right there. My body began to tremble at the build. I couldn’t take it anymore. He seemed to sense it because he pulled his fingers back right before I disintegrated in his hand, and he laid me down on the bed, sliding over me. He hovered on his forearms and ran a thick, muscular thigh up between my legs until it hit my core and I sucked in air against his lips. Oh my God, he was so good at this… And he fucking knew it. He smiled and kissed me, his tongue darting in my mouth, his rough hands canvassing my skin like he wanted to feel every inch of me. I did the same. It felt so good to touch him. My eyes had spent so much time learning his body, and my hands wanted to map him. I ran fingers along his chest, over the curve of his broad freckled shoulders, down the muscles of his back, along the valley of his spine. I breathed in his scent as I grabbed his firm ass and pulled him into me and he groaned, rubbing hard against my leg. I couldn’t believe this was real, that I got to touch him, that he was kissing me, that there was nothing between us but my thin G-string. His bare skin pressing into mine was the most exquisite feeling of my life, a million nerve endings connecting with his, little electrical shocks that merged into one huge surge. He sat up and kneeled between my legs, picking up my foot and putting it on his shoulder. The view was fucking spectacular. The definition of his chest continued down with a line of hair into a V muscle that pointed at his divine penis like an arrow. I reached out and took him in my hand and his breathing went ragged. My gaze came back up to his hooded eyes. He kissed my ankle and I watched him do it, biting my lip, stroking him, my need unraveling into something so starved I wanted to beg him to have mercy on me and just fuck me already. I thought of the way he’d touched me in the car, his strong hands massaging my calf, and I couldn’t help but feel like he was continuing something he started earlier. He ran his palms from my ankle, behind my knee, up my thigh, and he hooked my panties in his thumbs and pulled them down and off. Then he balled them in his hand, shut his eyes, and put them to his nose, breathing in. When his eyes opened again, they’d gone primal. He came at me like a wild animal. He lowered onto me, his jaw clenched tight, every muscle of his body tense, and I lifted my hips. He held my gaze as he eased himself in, slow and deliberate, and I wrapped my legs around his waist, feral with need, frantically urging him deeper. One… Two… I wasn’t going to last a minute and it was all overload, his naked body pressed to mine, the feel of him inside me, rhythmically thrusting against my core, deeper and deeper, his quivering breath over my collarbone, his hips grinding between my legs, his scent, his sounds, the heat of his skin, the rocking of the bed, the moaning in my throat—my back arched and I fell apart at the same time he did, clutching at everything, pulling him into me, pulsing with his release. He collapsed on top of me and I was decimated. I lay there like a rag doll, twitching with aftershocks. He gasped for breath, his face by my ear. “Holy…fucking…shit,” he panted. I just nodded. I couldn’t even speak. I’d never had sex that good. Never in my life—and I’d had my share of good sex. It was like we’d been foreplaying for weeks and I’d been sexually malnourished, starving, waiting for him to feed me.

Samuel Johnson once explained how alcohol compensated for sexual deprivation. When asked what he thought was the greatest pleasure in life, he replied: “Fucking; and the second was drinking. And therefore he wondered why there were not more drunkards, for all could drink tho’ not all could fuck.

…the shameless spectacle has all along depended on a lurid picture of the left: moralistic, punitive and judgmental, repressive and ready to deprive the general populace of every ordinary pleasure and freedom. In that way, shame occupied a permanent and necessary place in the Trumpian scenario insofar as it was externalized and lodged in the left: the left seek to shame you for your guns, your racism, your sexual assault, your xenophobia! The excited fantasy of his supporters was that, with Trump, shame could be overcome, and there would be a “freedom” from the left and its punitive restrictions on speech and conduct, a permission finally to destroy environmental regulations, international accords, spew racist bile and openly affirm persistent forms of misogyny.

The tradition has been to think that aging causes bone weakness (bones lose density, become more brittle), as if there was a one-way relationship possibly brought about by hormones (females start experiencing osteoporosis after menopause). It turns out, as shown by Karsenty and others who have since embarked on the line of research, that the reverse is also largely true: loss of bone density and degradation of the health of the bones also causes aging, diabetes, and, for males, loss of fertility and sexual function. We just cannot isolate any causal relationship in a complex system. Further, the story of the bones and the associated misunderstanding of interconnectedness illustrates how lack of stress (here, bones under a weight-bearing load) can cause aging, and how depriving stress-hungry antifragile systems of stressors brings a great deal of fragility which we will transport to political systems in Book II

Echoing arguments made by first-wave feminists, Crowley writes that patriarchal society has exerted a dual control over women by forcing the poor into prostitution and the rest into unhappy marriages.133 Women have been enslaved, starved, sexually shamed, deprived of their children, Crowley writes, and abandoned by their partners for younger women when they begin to age. He contends that male supremacy operates by turning women against each other, and that women have been enslaved by their socialized altruism to serve others above all else. Unlike the sacrifices of men, however, he writes that women’s sacrifices have been made silently.

Four vital functions, as basic as the four elements: sexuality, sociality, ideation and glory. Or: pleasure, speech, thought and prestige. Being deprived of any of the four leads to stupor and death.

I've roasted in a hell of sexual deprivation since you abandoned me." "Abandoned?" she repeated in surprise. He gave her a severe glance. "You vanished in the middle of the night." "It was morning," she protested. "Without saying a word about where you were going." "You arranged for the t-tickets!" "I didn't even have a chance to say good-bye." "You did," Evie protested. "You took two hours, and nearly made me miss the train." Sebastian muffled a quiet laugh against her glowing curls. "Oh, yes. I remember that part.

The way women are made to conform to this double standard is through the deprivation of sexual self knowledge. Deprived of their own bodies, they have no way of discovering or developing sexual responses. Had an early age, women are prohibited from touching their genitals with the threat of supernatural or real punishment. Information about the clitoris and life affirming orgasm is withheld, and women are installed with the idea that female genitals are inferior, that a woman’s main value lies in procreation and giving a man sexual pleasure. Without any sexual pleasure of her own, I woman may come to think of her genitals as being repulsive and a constant source of discomfort and shame. This kind of sexual repression is a vital aspect of keeping women in their ‘proper role’.