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Because the nature of what is erotic is fluid,[5] early definitions of the term attempted to conceive eroticism as some form of sensual or romantic love or as the human sex drive (libido); for example, the Encyclopédie of 1755 states that the erotic "is an epithet which is applied to everything with a connection to the love of the sexes; one employs it particularly to characterize...a dissoluteness, an excess".[6]
Modern French conceptions of eroticism can be traced to the Age of Enlightenment,[14] when "in the eighteenth century, dictionaries defined the erotic as that which concerned love...eroticism was the intrusion into the public sphere of something that was at base private".[15] This theme of intrusion or transgression was taken up in the twentieth century by the French philosopher Georges Bataille, who argued that eroticism performs a function of dissolving boundaries between human subjectivity and humanity, a transgression that dissolves the rational world but is always temporary,[16] as well as that, "Desire in eroticism is the desire that triumphs over the taboo. It presupposes man in conflict with himself".[17] For Bataille, as well as many French theorists, "Eroticism, unlike simple sexual activity, is a psychological quest...eroticism is assenting to life even in death".[18]
Queer theory and LGBT studies consider the concept from a non-heterosexual perspective, viewing psychoanalytical and modernist views of eroticism as both archaic[19] and heterosexist,[20] written primarily by and for a "handful of elite, heterosexual, bourgeois men"[21] who "mistook their own repressed sexual proclivities"[22] as the norm.[23]
Theorists like Eve Kosofsky Sedgwick,[24] Gayle S. Rubin[25] and Marilyn Frye[26] all write extensively about eroticism from a heterosexual, lesbian and separatist point of view, respectively, seeing eroticism as both a political force[27] and cultural critique[28] for marginalized groups, or as Mario Vargas Llosa summarized: "Eroticism has its own moral justification because it says that pleasure is enough for me; it is a statement of the individual's sovereignty".[29]
Audre Lorde, a Caribbean-American writer and out-spoken feminist, called the erotic a form of power specific to women. "There are many kinds of power [...] The erotic is a resource within each of us that lies in a deeply female and spiritual plane, firmly rooted in the power of our unexpressed or unrecognized feelings".[30] In "The Uses of the Erotic" within Sister Outsider, she discusses how the erotic comes from sharing, but if we suppress the erotic rather than recognize its presence, it takes on a different form. Rather than enjoying and sharing with one another, it is objectifying, which she says translates into abuse as we attempt to hide and suppress our experiences.[31]
Main outcome measures: The main outcome was a measure of self-reported arousal and expression of the ETIIs being explored using 4 items: arousal level (-3 to 3) when imagining being the erotic target exemplar; frequency of engagement in dressing or behaving like their preferred target (0-4); strength of feeling that they would be better off as the target (0-4); and the frequency of consideration of making physical changes to look or function more like the target (0-4).
Results: Mild levels of reported sexual arousal to the idea of being the preferred erotic target were common among the 4 groups, characterizing about half of them. Gender identity discomfort was associated with autogynephilia, autoandrophilia, and autoanthropomorphozoophilia. Greater gender nonconformity was associated with autogynephilia, autoandrophilia, and autonepiophilia. Autism scores were associated with autoandrophilia and autonepiophilia. Masochism was not associated with ETII scores, but humiliation was.
Types of sexualized transference. The term sexualized transference is often used as the most general term and encompasses at least two more specific experiences, erotic and eroticized transference. Differentiating between the two types of sexualized transference is important because the intensity, the underlying motivation, and the appropriate interventions are different.
Erotic transference. The term erotic transference is generally reserved for positive transferences accompanied by sexual fantasies that the patient understands to be unrealistic.7 This transference does not interfere with the patient's goal to gain insight and mature attachments.
This volume is the first of two featuring comics adaptations from the literary erotica canon along with supplemental and contextual material. And, as Antonio Crepax observed in the Crepax Archives, "[The cartoonist,] covered by the authority of classics, ventures into territories of eroticism that up to now he had only dared to touch."
At this moment, getting it done, being efficient, and our obsession with optimatization creates an anti-erotic culture. Sex is not about the orgasm nor does it end with the orgasm. Stop focusing on the physicality of it. Linger. Take your time. Savor. Let things unfold and not be so goal-orientated. And, by the way, foreplay starts at the end of the previous orgasm.
Stallings uses funk to highlight the importance of the erotic and eroticism in Black cultural and political movements, debunking "the truth of sex" and its histories. Brandishing funk as a theoretical tool, Stallings argues that Western theories of the erotic fail as universally applicable terms or philosophies, and thus lack utility in discussions of black bodies, subjects, and culture. In considering the Victorian concept of freak in black funk, Stallings proposes that black artists across all media have fashioned a tradition that embraces the superfreak, sexual guerrilla, sexual magic, mama's porn, black trans narratives, and sex work in a post-human subject position. Their goal: to ensure survival and evolution in a world that exploits black bodies in capitalist endeavors, imperialism, and colonization.Revitalizing and wide-ranging, Funk the Erotic offers a needed examination of black sexual cultures, a discursive evolution of black ideas about eroticism, a critique of work society, a reexamination of love, and an articulation of the body in black movements.* Support for this research was received from the Institute for Advanced Study at Indiana University, a research Center for the Office of the Vice Provost for Research
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