Masculine Sexuality

Tijelo kao film | Body as Film | Body and Sexuality in Short Feature Film; Retrospective at Croatian Film Days 2015 curated by Željko Luketić. Featuring works from Ante Babaja, Miroslav Mikuljan, Mišo Budisavljević, Neven Korda, Tomislav Gotovac, Dasen Štambuk, etc.

Insofar as gender is still so often equated with women alone, the move from Women in Development to Gender in Development has changed very little. Men as a human category have always been present, involved, consulted, obeyed and disobeyed in development work. Yet men as a gendered category in a feminist sense-involving unequal power relations between men and women and between men-have rarely been drawn into development programmes in any substantial way. This paper addresses conceptual and ...

This thesis examines the lived experience of men who openly identify as gay as well as those that fall under the men who sleep with men (MSM) category. Organised by tangible spaces in which these men move, this thesis chronicles the daily-lived experiences, hopes, dreams and opinions of these interlocutors in Amman, Jordan. These lived experiences are then placed in the conversation on the global image of a
‘gay man’, illustrating that there is not just one image, not just one perspective. My research was collected during a three-month fieldwork period in Amman, Jordan. My data collecting methods were participant observation, unstructured interviews and ‘deep-hang outs’. The men I interacted with, throughout my fieldwork, come from varied backgrounds, and this thesis seeks to illustrate the diversity and subjectivity of
subaltern experience for men in this community.

Deut 22:5 marks the single instance of a prohibition of transvestitism in the Bible, and in its whole cultural milieu. The context in which it is situated suggests that it may have been inserted there as an addition, after the Babylonian captivity. That helps to narrow down the range of speculations as to the original Sitz im Leben of the law and enables us to read it most of all within the canonical framework of the entirety of the Pentateuch. Hence, the precept pertains mainly to the principle of division of the human nature into the two sexes (Gen 1-2), the principle of retaining the order of creation (by not mixing kinds; Lev 19:19; Deut 22:9-11), and of keeping the procreational power, referred to here predominantly to masculinity (Gen 5:1-3; cf. Gen 1:28; 9:1.7).

Therapy can be confusing: two people converse in a private room, one in distress, the other described as a helpful expert. At least one of the two is likely to express thoughts and feelings usually kept secret. In other circumstances, the exchange of such intimacies may herald a more physical relationship. For therapists, however, the professional relationship explicitly precludes such contact. The BACP Ethical Framework for Good Practice in Counselling and Psychotherapy,1 for example, requires that practitioners must not abuse their client’s trust in order to gain sexual, emotional, financial, or any other kind of personal advantage. Sexual relations with clients are prohibited, along with sexualised behaviour.

While psychotherapists and counsellors generally acknowledge that sexual attraction is a common and often ordinary human response to another, they also recognise that acting on such feelings in therapy will quickly become problematic. The early psychoanalytic community had to confront and respond to such instances as Jung’s relationship with Sabina Spielrein.2 Rosie Alexander’s3 description of the times she sat on her therapist’s knee and felt his erection, elicits a mixture of emotions in the reader, not least shock, and the narrative is saturated with a sense of betrayal.

There have been several types of research investigating boundary breaches and sexual boundary violations.4 In spite of these, however, there is little certainty about how common sexual boundary violations are, as the sources of information about them (confession, client reporting, complaints to organisations, and knowledge of colleagues’ conduct) are all vulnerable to error. Further studies have attempted to identify characteristics of transgressing therapists and the factors that contribute to such events (see Moggi et al5 for an example), and to understand the effects on clients who have experienced therapist-client sex.6 If sexual feelings are ubiquitous and sexual attraction a real possibility in the context of the therapy relationship, how are these managed in therapy? Complaints about sexual boundary violations form a small proportion of complaints about therapists and health professionals.4, 7, 8 Is it the prospect of opprobrium from colleagues or the threat of sanctions from regulatory agencies that contains the relationship within professional boundaries? Do reported violations represent only a small proportion of actual sexual boundary violations? .......

Esiste un’“affinità elettiva” tra forme d’espressione della maschilità e produzione dell’eterosessualità? In che modo l’esortazione “fai l’uomo!” si iscrive nei meccanismi di costruzione dell’egemonia eteronormativa in società? Attraverso l’analisi di un ampio materiale etnografico, l’autore ripercorre il suo cammino di ricerca attorno ai temi della maschilità e dell’eterosessualità analizzandone le interconnessioni. Lo studio delle norme di genere da un punto di vista sociologico permette di esplorare le molteplici facce del signifi cato attribuito all’attrazione verso il sesso opposto e come questo influenzi i processi di identificazione maschile.

Auspiciada por el Proyecto Ministerial Memorias de las masculinidades disidentes en España e Hispanoamérica (PID2019-106083GB-I00, Programa Estatal de Investigación e Innovación Científica y Técnica, Ministerio de Ciencia e Innovación), esta colección de ensayos aborda la representación de masculinidades disidentes (periféricas, heterodoxas, queer, LGBTIQ+) en el cine y la literatura del ámbito hispánico en el último cuarto del siglo XX y las dos primeras décadas del XXI. Las masculinidades no heteronormativas conocen en este período histórico una serie de procesos de reconstrucción estética, ética y política cuyo resultado es una extraña, exagerada y sin embargo provisional normalización de la disidencia genérico-afectiva. Más allá de los beneficios legales de la nueva normalidad, esta época se caracteriza por una intensa hipernormalización en el terreno discursivo: valores, estructuras y paradigmas que deberían proporcionarnos solidez y certidumbre resultan más provisionales y líquidos de lo que estaríamos dispuestos a aceptar. La incompleta normalización de la disidencia genérico-afectiva transita, hoy día, por un terreno difícil de cartografiar en el que el deber-ser (la teoría, la ley, los discursos sociales) no acaba de encajar con el ser y con la experiencia de vida que encontramos en los múltiples testimonios que encierran los relatos, literarios y cinematográficos, analizados en este libro.

Lucha libre, a form of exhibition wrestling, has recently gained popularity in Bolivia, thanks to mixed-gender matches featuring traditionally-dressed women known as the cholitas luchadoras. Within their matches, the act of kissing is often used as a form of humiliating an opponent. This article explores the convergence of eroticism and humiliation in these kisses as an entry point for a broader understanding of the deployment of power in the Bolivian context. Taking both the symbolic language of bodies in the ring and audience discourses about that action, I explore how associations between humiliation and demasculinization may reinforce the potency of masculinity as a position of power. Further, seeing the chola as representative of the Bolivian nation helps us to understand the ways that humiliation works as a recognizable trope for Bolivian audiences, lending import to these seemingly superficial performances.

Race, Class, and Gender is an interdisciplinary course that touches on the fields of sociology, psychology, philosophy, history, science, literature, media, and art to introduce students to the study of identity in American society. Placing experiences at the center of interpretation, Race, Class, and Gender introduces basic concepts and perspectives in the field of Women's and Gender Studies. Focusing on contemporary issues (with reference to historical trends), we will examine lived experience with an emphasis on how gender interacts with other identities (in particular, race, class, ability, and sexuality). The central goal is to foster critical thinking about how interlocking systems of racism, sexism, ableism, and heterosexism shape who we are, based on our individual social location and experiences of privilege and oppression. We will also examine how individuals have resisted inequality, worked to create new systems of change, and engaged in transformational and liberatory politics. Specific topics include beauty ideals, body image, non-binary gender identity (trans* and intersex), sexuality, gender violence, reproductive justice, birthing practices, and disability. We will place these contemporary issues within their historical, cultural, and theoretical contexts, and students will have the opportunity to engage in active discussion on a daily basis.

Este artigo buscou problematizar sentidos da masculinidade em discursos enunciados pelo presidente Jair Bolsonaro sobre a pandemia da COVID-19 no Brasil, destacando os efeitos performativos que contribuíram com o agravamento da pandemia no país e pela legitimação da (re)produção da masculinidade tóxica na sociedade. Para isso, o texto fundamenta-se nos estudos pós-estruturalistas por autores como Michel Foucault, Jacques Derrida e Judith Butler, entre outros, na discussão sobre as categorias discurso, linguagem e masculinidade. Finaliza-se o texto com uma breve reflexão sobre a importância do campo educacional nas disputas por significações em torno das masculinidades, problematizando as possibilidades de tensionamento da masculinidade tóxica.

A Educação Física e os esportes são terrenos onde assistimos a grandes investimentos para reiteração das normas do que é ser uma masculinidade heterossexual. Mas também são campos onde há manobras das mais interessantes nas transgressões da norma. A leitura do livro permite adentrar em algumas dessas estratégias. Os capítulos mostram tensões, hesitações na atuação da norma e, sobretudo, resistências. Recomendo muito que se leiam os textos desse livro, para entender dessa economia de gestos, movimentos e posturas que produz homens; para pensar conexões entre o treinamento físico e a produção de identidades masculinas que se pretendem superiores, com evidentes impactos nos processos de ascensão social; para saber dos mecanismos que socialmente permitem identificar alguns homens como mais senhores de si do que outros, porque portadores de força e autonomia; para reconhecer vínculos entre a virilidade, a produção da violência de gênero e as aparentemente inofensivas aulas de Educação Física ou práticas esportivas.
Fernando Seffner
Professor no Programa de Pós-Graduação em Educação da Faculdade de Educação UFRGS.
Coordenador do Grupo de Estudos de Educação e Relações de Gênero.


A obra reúne estudiosos de diferentes inserções acadêmicas e campos disciplinares, envolvendo pincipalmente a Educação Física, mas também a Antropologia, a História e a Educação. Diversos também são os objetos de análise e tipos de investigação trazidos nos capítulos, como ensaios, revisões de literatura, etnografias, questionários e entrevistas, nos quais os 14 autores se unem no esforço de sistematizar discussões e resultados de pesquisas sobre as masculinidades femininas e as transmasculinidades no esporte, as masculinidades negras e homossexuais nas lutas e esportes de intenso contato físico, corporeidades a homofobia na educação física escolar, psicoterapia e a formação de professores. Importante destacar também a mescla de pesquisadores sêniores nos estudos de gênero e das masculinidades com a nova geração que têm desenvolvido leituras importantes sobre alguns desses temas da sociologia do esporte no Brasil. Os capítulos reunidos possibilitam ao leitor um panorama privilegiado de abordagens que dão dinamismo ao corpus teórico e conceitual dos estudos das masculinidades que tem crescido no país nos últimos 20 anos.
Fátima Cecchetto
Cientista Social. Doutora em Saúde Coletiva e Mestra em Ciências Sociais pela Universidade do Estado do Rio de Janeiro. Pesquisadora do Instituto Oswaldo Cruz (IOC), professora do programa de pós-graduação da Escola Nacional de Saúde Pública (ENSP) e colaboradora do Departamento de Estudos de Violência e Saúde Jorge Careli (CLAVES). Autora do livro "Violência e Estilos de Masculinidade".

Though the concept of 'toxic masculinity' came to the surface in the late 20th century, its effects have been ubiquitous for a long time. Quite often, the societal expectations from men to follow conventional masculine roles result in the promotion of patriarchal ideas that include devaluation of the 'feminine' more than 'woman'. By analysing the novel "Giovanni’s Room" written by James Baldwin, this research traces the toxicity found in the traditional notions of masculinities that result in misogynistic and homophobic acts and attitudes in both men & women. It will further examine how toxic behaviour in men acts as a barrier to pro-feminist and anti-homophobic ideas. The study aims at correlating patriarchy, misogyny, and homophobia.

The research paper will familiarise readers with Men’s Studies and the theories of masculinities. It will address men’s issues including the societal expectation for them to exhibit a hyper-masculine mindset and behaviour relating it to misogynistic acts and attitudes. It will explore this issue further by sharing feminist perspectives that point out the patriarchal notions prevailing in the society via men as well as women.

Towards the end, it will talk about the homophobic attitudes in men and highlight how these toxic behavioural patterns hold them back from participating in pro-feminist and anti-homophobic movements.

This essay seeks to locate the diverse paradigms associated with masculinity and initiation into adulthood and propose whether what happens within the gay Leather scene and the rituals and rites of passage that will be shown as being a major part of it, could be seen as a useful, if not, essential example for the (re)imagination of the masculine subject and the transformation it provides its participants.

FROM THE BACK COVER: What is the essential nature of meaning? . . . . . This book answers by examining interpretive theories from the past and present. It finds that an historical struggle with meaning has been underway since the Reformation, a struggle that reaches crisis proportions in the 20th century. On the one hand, this crisis is mollified by Heidegger's hermeneutical phenomenology, which argues that we are always already in a meaningful relationship to the objects of the world. On the other hand, this crisis is exacerbated when phenomenology, structuralism, and aesthetic theory directly make meaning into an object of study. . . . . . . . . These historical developments culminate with the psychoanalyst Jacques Lacan, whose non-hermeneutical phenomenology delimits a cause of meaning said to be closely linked to the core of subjectivity. Intriguingly, Lacan's work reveals meaning to be sexual in nature. By integrating his notion of sexual difference with his work in discourse theory and topology, this book demonstrates how the subject's struggle with meaning can be suspended.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . GENERAL DESCRIPTION: Broadly speaking, the majority of books on Jacques Lacan focus on the earlier periods of his career. They also tend to target the psychoanalytic clinical community, or else discuss his work in various political, social, and cultural contexts. But in almost all cases these books refrain from a detailed exegesis of his actual texts. They instead prefer to comment on his theoretical apparatus as a whole before turning to its practical implications. . . . . . This book positions itself against this grain. Firstly, it closely analyzes some half-dozen key Lacanian texts. This analysis is organized under a single thematic – the question of meaning – in order to advance the reader's understanding of the trajectory of Lacan's thought across his entire career, as well as to promote the book's thesis that the field of meaning can be suspended. Accordingly, an initial chapter takes up the hermeneutical tradition from Flacius onward. This is then supplemented by a chapter which surveys phenomenological, structuralist and aesthetic theories of meaning and their differing methods of textual analysis. Together these two chapters provide a unique context for the sustained analysis of Lacan's texts which begins in the third chapter, an analysis that forms the bulk of the book's content. This contextualization potentially widens the book's appeal to any scholar wishing to explore his relationship to those textual objects he interacts with on a daily basis. And because this book assumes the reader has little to no familiarity with Lacan, the reader will find patient explanations of the basics of his theories before slowly being led up to the more difficult theories of his late years. Again the argument is that Lacan has something to offer all scholars. His work is not just reserved for psychoanalysts. . . . . . It is with his late theories that the serious student of Lacan will find the book's most original contribution. For in the fourth chapter a detailed account is provided of how Lacan derived his infamous formulae of sexuation from Aristotelian logic. These formulae are then extensively discussed against the backdrop of interpretive theory and textual analysis, showing how these formulae capture much more than just the difference between the sexes. Strikingly, this difference is also found to run through meaning itself, something the final chapter aims to demonstrate. It does this by amalgamating three key components of late-Lacan: sexuation, discourse theory and his use of topological spaces. This amalgamation is a first in the literature. But this amalgamation is not just useful in demonstrating the book's thesis. It further suggests how seemingly divergent aspects of late-Lacanian theory can be made to work together.

Continenta sexuala ___________________________________________________________________________ CONTINENTA SEXUALA O tehnica secreta, care te invata, "Cum poti face dragoste mai mult de o ora si sa ai orgasm prelungit" ADRIAN MITITELU Aceasta nu este o carte gratuita ! Copyright STADI SOFT srl-Toate drepturile rezervate ___________________________________________________________________________ Copyright STADI SOFT srl http://www.continenta-sexuala.com Toate drepturile rezervate 1 Continenta sexuala ___________________________________________________________________________ CUPRINS Introducere……………………………………………… De ce CONTINENTA SEXUALA……………………. Cum am fost invatati sa ne raportam la sexualitate…….. Separarea orgasmului de pierderea energiei sexuale…… Cum se obtine placerea …………………………………… Premise necesare…………………………………………. Ce este mai important, tehnica sau dragostea?.

This is Chapter One introducing the whole book.
This book is an intimate journey into the experiences and insights of 78 Australian women in relationships with bisexual men. The research, revelations, and reflections in this book tell us much about global constructions and understandings of intimate relationships, sexual desires, and love, and the socio-cultural representations and labeling of genders and sexualities.
“Women in Relationships with Bisexual Men: Bi Men By Women is yet another triumph for Dr. Maria Pallotta-Chiarolli. In her ongoing quest to examine the borderlands between/around dichotomous positions, Pallotta-Chiarolli has produced a sophisticated discussion of the intersections of sexuality, gender, race, ethnicity, class, and social institutions like health care and religion. Defying the misrepresentation and erasure of bisexuality that is all too common in most research, this book provides a lavish view of the multifarious ways in which bisexuality expresses in relationship, and is impacted by social hierarchies. Refreshingly approachable for a work so rich with complex ideas, it is a must-read for anyone interested in sexuality, intersectionality, sex and gender minority families, and theory.” — Elisabeth Sheff, author of The Polyamorists Next Door and Stories from the Polycule

Cette communication essaie de montrer comment les formes d’expression de la masculinité hétéronormative traduisent en actes le « pouvoir persuasif » de certaines représentations hégémoniques du masculin. En accordant une place centrale à l’analyse des mises en scènes des corps masculins, j’essaierai de décrire comment, au sein de différents cadres d’interaction, la construction de la masculinité hégémonique coïncide avec la définition d’autres profils  « complémentaires » qui en soutiennent le rôle dominant, et qui deviennent les formes complices ou subordonnées d’un modèle masculin de référence. Cette approche me permettra d’analyser non seulement les trajectoires de l’identification de genre chez les personnes interviewés, mais aussi de saisir l’impact d’un ensemble de rapports de pouvoir (inter et intra-ethniques, inter et intra-générationnels, d’âge, etc.) sur les dynamiques de production des masculinités.
Cette communication s’appuie sur les résultats d’une recherche qualitative (par entretiens et observations ethnographiques), réalisée entre 2011 et 2015, et qui visait à interroger les expériences sexuelles et les constructions de la masculinité chez une population de jeunes hommes marocains, musulmans, immigrés en Europe.

Al sancionar la conducta homosexual, algunos cristianos muestran desprecio y/o miedo hacia personas con inclinaciones homosexuales. A través de una investigación bibliográfica, el presente trabajo proyecta una visión de la iglesia que responde a la experiencia de varones cristianos que experimentan la atracción hacia el mismo sexo. Como consecuencia de la caída, la atracción al mismo sexo origina fragmentación en la vida del varón. La ética cristiana guía al varón a desidentificarse de los deseos desordenados y centrar su identidad en Cristo. Por ser la comunidad cristocéntrica sitio de amor, dignidad, y fuerza contracultural, la iglesia constituye un ámbito propicio para orientar al varón hacia la reconciliación integral.

Homosexuality in ancient Rome often differs markedly from the contemporary West. Latin lacks words that would precisely translate "homosexual" and "heterosexual". The primary dichotomy of ancient Roman sexuality was active/dominant/masculine and passive/submissive/feminine. Roman society was patriarchal, and the freeborn male citizen possessed political liberty (libertas) and the right to rule both himself and his household (familia). "Virtue" (virtus) was seen as an active quality through which a man (vir) defined himself. The conquest mentality and "cult of virility" shaped same-sex relations. Roman men were free to enjoy sex with other males without a perceived loss of masculinity or social status, as long as they took the dominant or penetrative role. Acceptable male partners were slaves and former slaves, sex workers, and entertainers, whose lifestyle placed them in the nebulous social realm of infamia, excluded from the normal protections accorded a citizen even if they were technically free. Although Roman men in general seem to have preferred youths between the ages of 12 and 20 as sexual partners, freeborn male minors were off limits at certain periods in Rome, though professional sex workers and entertainers might remain sexually available well into adulthood. Roman mosaic depicting the myth of Zeus and Ganymede Same-sex relations among women are far less documented and, if Roman writers are to be trusted, female homoeroticism may have been very rare, to the point that one poet in the Augustine era describes it as "unheard-of". However, there is scattered evidence-for example, a couple of spells in the Greek Magical Papyri-which attests to the existence of individual women in Roman-ruled provinces in the later Imperial period who fell in love with members of the same sex.

Reconhecendo que o voleibol tem se mostrado o esporte em que, com flagrante recorrência, colocam-se questões quanto aos sentidos mais normalizadores do masculino, tanto pelas performances de gênero, como pela visibilidade da orientação homossexual de seus atletas, que têm sido protagonistas em potentes processos de rompimento com a dominância da heteronormatividade nos contextos esportivos, o foco desta pesquisa se desenvolve no referido esporte. Deste modo, buscou-se, nesta tese, problematizar os processos de significação da masculinidade entre jovens adolescentes atletas de voleibol e estudantes da educação básica, que se identificavam como gays e bissexuais, a partir da produção e discussão de narrativas que abordassem essa temática relativamente aos diferentes espaços-tempos do esporte e da escola. Como etapa inicial, realizou-se revisão da produção acadêmica do campo de estudos sobre homens e masculinidades, nas áreas de Educação e Educação Física, em publicações de periódicos da última década (2007-2016), buscando assim, o diálogo da tese com as pesquisas dos referidos campos de estudos. Foram mobilizadas as teorizações desenvolvidas por Jacques Derrida e Judith Butler, com destaque para as noções de performatividade da linguagem e performatividade de gênero, para discutir a categoria masculinidade, e procurou-se, ainda, a aproximação com a perspectiva queer, propondo os operadores de pesquisa masculinidade normalizadora e masculinidade queer para a interpretação das narrativas produzidas pela pesquisa. Os jovens adolescentes, em seus relatos, enunciaram a imposição da masculinidade normalizadora como performance nos espaços-tempos do voleibol e, principalmente, da escola, que os apreendia como corpos abjetos e precários. Entretanto, também foram frequentes as desestabilizações destes sentidos normalizadores, em particular no espaço-tempo do voleibol, quando os jovens adolescentes, nos clubes em que se constituíam como atletas, resistiam à exigência da masculinidade normalizadora por meio de enunciações subversivas e paródias de gênero, aproximando-se de uma significação da masculinidade que denominou-se como lançada em horizonte queer. As narrativas também apresentaram a categoria masculinidade atravessada por marcadores da diferença, como: orientação sexual; raça; classe social; idade; deficiência; e religião, mobilizando reflexões em abordagem interseccional sobre o agravamento da condição de precariedade destes jovens adolescentes nos espaços-tempos do voleibol e da escola, além de contribuírem para desmontar os essencialismos, usualmente postos nas identificações dos sujeitos. O desejo de um horizonte queer para a masculinidade, na contemporaneidade, expressa um ideal que se quer chegar e alcançar, potencializando ao infinito suas performances de gênero, ao mirar a ruptura radical das opressões e desigualdades que, as estabilizações identitárias promovem sobre os sentidos do masculino e de “ser homem”.

Men are always drawn to and  hope to find solace in, and believe that masculinity is a centrally and critically defining self-conception (Chesebro & Fuse, 2001). As young as the age of five boys know that they are male and that their ‘in-group” is other males and they begin to develop their idea of masculinity (Watson 2016).
Masculinity is a socio-cultural construct. At different times in history there has been different ideas of masculinity, or what makes a man. In Russia, masculinity is brutal and raw while in Asia it is a defined well built body  in the past in places like China it was based on how the penis was used. In different social groups masculinity is defined differently, Gay men can be hyper-masculinised because they are more likely to view their physical appearance as important to other people and to exercise to increase their attractiveness  at the same time enhance their view of masculinity.
It is important that boys and men have a healthy understanding of what masculinity is. They also need to understand that masculinity can and does change over time and space.

The act of taking risks in a sexual context is by no means new. One may think immediately of BDSM (Bondage, Domination and Sadomasochism): its associations with tangible pain and the rituals and lifestyles surrounding it render BDSM a clear example of the profoundness and commonplace nature of the fetishisation of sexual risk. Likewise, the variety of ways in which one may engage in BDSM (and the plethora of reasons one may desire it) also show it to be site open to subjective definition. Interestingly however, there are forms of ‘risk sexualisation’ that occur within urban gay communities such as bareback, bug-chasing and chemsex that have particular processes of psychic risk sexualisation unique to – and entangled with – the historical social positioning of the gay male, thus making them distinct from other forms of sexual risk, while sharing similar terrain.

Understanding how the changing social positioning of the gay male has enabled particular sexual practices or ‘sexualisations’ to occur  is a sensitive affair that requires both an understanding of the political, social and medical discourses that embellish the symbol of the gay male in the cultural imaginary, and an understanding of the psychic process that determine how one psychosexually responds to and internalises information – as a gay male - that may influence their sexual desires and practices.

This paper attempts to satisfy the titular question through looking inward at psychoanalysis as a discipline, specifically the work of Melanie Klein, Freud, Bersani and Dean as well as outward towards the object of study: gay sexual risk. By examining the changing relational dynamic between the discipline and object of study, alongside a critical analysis of how psychoanalysis has - at different points - failed and succeeded in explaining gay desires for sexual risk; this paper hopes to offer an answer that speaks to: the ways in which psychoanalysis has changed in its approach to sexual risk; how it deals with modern actualisations of gay sexual risk, and how well its tools can blend with other forms of analysis in order to temper its own inabilities to account for such actualisations.

"ABSTRACT:
    This study assumes the subject's pursuit of meaning is generally incapacitating and should be suspended. It aims to demonstrate how such a suspension is theoretically accomplished by utilizing Lacan's formulae of sexuation integrated with his work in discourse theory and topology.
    Part I places this study into context by examining scholarship from the established fields of hermeneutics, phenomenology, (post)structuralism, aesthetic theory and psychoanalysis in order to extract out their respective theory of meaning. These theories reveal that an historical struggle with meaning has been underway since the Reformation and reaches near crisis proportions in the 20th century. On the one hand this crisis is mollified by the rise of Heideggerian-Gadamerian hermeneutical phenomenology which questions traditional epistemological approaches to the text using a new ontological conceptualization of meaning and a conscious rejection of methodology. On the other hand this crisis is exacerbated when the ubiquitous nature of meaning is itself challenged by (post)structuralism's discovery of the signifier which inscribes a limit to meaning, and by the domains of sense and nonsense newly opened up by aesthetic theory. These historical developments culminate in the field of psychoanalysis which most consequentially delimits a cause of meaning said to be closely linked to the core of subjectivity.
    Part II extends these findings by rigorously constructing out of the Lacanian sexuated formulae a decidedly non-hermeneutical phenomenological approach useful in demonstrating the sexual nature of meaning. Explicated in their static state by way of an account of their original derivation from the Aristotelian logical square, it is argued that these four formulae are relevant to basic concerns of textual theory inclusive of the hermeneutical circle of meaning. These formulae are then set into motion by integrating them with Lacan's four discourses to demonstrate the breakdown of meaning. Finally, the cuts and sutures of two-dimensional space that is topology as set down in L'étourdit are performed to confirm how the very field of meaning is ultimately suspended from a nonsensical singular point known in Lacanian psychoanalysis as objet a. The contention is that by occupying this point the subject frees himself from the debilitating grip of meaning."

This is a short description of Wiccan sexuality, written for the Springer Encyclopedia of Psychology and Religion, edited by David A Leeming (pp 1638-1641). It locates Wicca's ethos and practice as contemporaneous with the  twentieth century secular milieu from  which Wicca emerged, yet encompassing  traditional Western esoteric philosophy, with some eastern influence.

"Abstract:
Ovid's "Ars Amatoria" is meant to offer a true recantation of amor, a palinode of love that includes an apology of poetry. Palinode and apology have become necessary and urgent, for Ovid, for two reasons, which offer a double challenge.
The first challenge comes from the love poetry by his contemporaries. Elegy is lament, protest, recrimination, regret. Occasionally praise, it morphs, more
often, into blame. Supposedly intended to convey erotic passion and impatience for pleasure, it turns into an intermittent profession of pain.
The second challenge comes from the carmina of Lucretius. In those carmina,both love and poetry are crucial, and yet highly problematical, because both, poetry and love, undermine the project of an unrelenting argument on behalf of reason. Passion and fiction are a threat. The philosophical effect of such a critique is immense and terrifying.

I will set out to outline the discord between anti-erotic ratio and ars amatoria. I will then be in a position to provide a panoramic view of Ovid’s work. Ovid’s poetry, I will argue, is philosophy, the musical thinking of a lover of myths, a philómythos who, as Aristotle would put it, was a sort of philosopher, philósophos."

This paper proposes the need for the patriarch social construct. The patriarch social construct has been historical and evolutionary. The paper emphasized the need to see through the scientific and social justifications of establishing the patriarchy rather than populism and trend of rejecting it. The paper discussed why patriarch social construct is needed and why failure to adopt such a social construct is harmful and detrimental to the individual, the family, the society and the wider demography. The paper has used extensive sociological and psychological research on gender studies. The obstacle to patriarchy has also been discussed and it has been shown that gender equality is logically and ontologically impossible to achieve. The paper also revealed the irrationality of the bias “affirmative action” policy and implied, why if we can adopt such policy towards matriarchy then why cannot we adopt the rational “affirmative action” policy towards patriarchy? The paper has reached the conclusion based on the sex and gender differences between man and woman. As the patriarch social construct is also an effective solution in avoiding deadlock and rivalry in a relationship and thus preserving long term familial and demographic stability, so future studies must be focused on how to achieve an equitable patriarchy.

What are the effects of circumcision  on sexual function and experience? And what does sex—in the sense related to gender—have to do with the ethics of circumcision? Jacobs and Arora (2015) give short shrift to the first of these questions; and they do not seem to have considered the second. In this commentary, I explore the relationship between sex (in both senses) and infant male circumcision, and draw some conclusions about the ongoing debate regarding this controversial practice.

En el marco del debate político-social sobre el comercio sexual, este trabajo plantea una propuesta para el estudio de las estructuras de este mercado, a partir de un análisis sociológico de la oferta y la demanda. Por el lado de la oferta, se describe al comercio sexual en el contexto de la economía global, y las condiciones que exponen a las mujeres a situaciones de explotación y violencia. Por el lado de la demanda, se examinan las motivaciones del consumo desde el análisis de la masculinidad, donde se argumenta que la demanda de prostitución no responde a necesidades sexuales intrínsecas de los hombres, sino a la necesidad de reconocimiento y afirmación de la virilidad como parte de un orden androcéntrico.

MERGING IS SEX OBVIOUSLY,  NORMAL MERGING IS KNOWING THE PAST, PRESENT AND FUTURE OF BOTH BEINGS, NO YOU OR I = ONENESS,  THE TWO ANUs MERGE – IF ONE IS AN ATTACK, THEN THE ORIGINAL ANU BECOMES SMALLER, DUMBER AND WEAKER, WHICH IS WHAT IS GOING ON HERE. 

AND - OUR "REALITY" UNMASKED

"Male-male social bonds have a powerful influence on the sexual relations of some young heterosexual men. Qualitative analysis among young men aged eighteen to twenty-six in Canberra, Australia, documents the homosocial organization of men’s heterosexual relations. Homosociality organizes men’s sociosexual relations in at least four ways. For some of these young men, male-male friendships take priority over male-female relations, and platonic friendships with women are dangerously feminizing. Sexual activity is a key path to masculine status, and other men are the audience, always imagined and sometimes real, for one’s sexual activities. Heterosexual sex itself can be the medium through which male bonding is enacted. Last, men’s sexual storytelling is shaped by homosocial masculine cultures. While these patterns were evident particularly among young men in the highly homosocial culture of a military academy, their presence also among other groups suggests the wider influence of homosociality on men’s sexual and social relations.

Citation: Flood, M. (2008) Men, Sex, and Homosociality: How bonds between men shape their sexual relations with women. Men and Masculinities, 10(3), April: 339-359."

Este artículo ofrece un acercamiento etnográfico a las relaciones homoeróticas establecidas entre los varones que diariamente se dan cita en la plaza de la Solidaridad de la ciudad de México. De manera específica analiza la práctica del cotorreo como una forma de sociabilidad o táctica de ligue y el ejercicio de la prostitución masculina como medio de sobrevivencia o actividad laboral para un grupo heterogéneo de jóvenes.