Beauty as a Sexual Object

If, in fact, those of the puritanical ideas had no conception of sexuality, I do not believe they could have the wish to rally against sex. If it is simply a fact of life, nothing that in person established them, then it would-be not be thing they could muster so more unforgiving hate for. Alas, I do not think these puritanical ideas have done more of thing to uplift the personality of goodness or the character of charity. The idea that sex is an evil is not a friend of the ideals of kindness, intelligence, or truth. These puritanical soldiers have done nothing but bog down the structure of civilization, waging a war against our own animal nature. By seeing their own feelings of sexuality, experiencing the desires and urges, the thoughts and inhibitions, puritans find themselves villified with their own character, disgraced and mortified. I think that folk manage to put anger, passion, and strong, powerful emotions into vengeance, once it is their own personal nature that they are attacking. The puritans have allowed themselves to be cruel, brutal, and dead cold full-blood in their war against sex. As the blood running through civilization warmed, the extent to which they were allowed to fight has been limited and limited. Tortures and murders were an intrinsic part of the innovational Puritan culture, once it came to their attitude simply about backbreaking sex.

It is a rather popular statement, that beaty is in the eye of the beholder. Yet everyone seems to interpret this statement differently. The fact that being or thing is beuatiful is only true because there is a critic to call it that. No graphics exemplified beauty without an onlooker, no song brought forward melody without a listener, no literary composition created peacefulness or rage without a reader. There can be no argument to this. We find, also, that simply as beauty is in the eye of the beholder, so is visual aspect in the eye of the beholder. The same graphics that was called beautiful by one may be called ugly, disgusting, or otherwise unappealing by another. It is here that the true meaning of the phrase may be captured. The only reason why thing is appealing or unappealing, attractive or unattractive, is because there is a mind in the sensory organs there to judge. The ideas of what is or is not gorgeous, enchanting, homely, or wretched are all dependent upon the viewer. Then we apply these ideas to a person. One's voice is seen as glorious in tone or rancid in quality. The face and body become a extended activity of art or a damaged panting, or thing in between or to a more extreme. Deciding a body and a face, though, as beautiful or ugly, is a more several action than deciding a painting as either beautiful or ugly.

A person, unlike a painting or a poem, is conscious, capable of feeling and happiness. All of a sudden, their physical attributes become subject to criticism and judgment. What is the purpose, though, of finding being attractive or unattractive? The simple and obvious answer is for thepurpose of conjugation and procreation. Now that the reason for appeal or unappeal, in a person's beauty anyway, has been uncovered, another question remains open. If a person's outter shell can be judged as ugly or beautiful, by one person or another, and since this judgment makes not help us to determine their character, should we disregard beauty and visual aspect as a deterent to a person's true self?

Of those individuals who call themselves Freethinkers, artists, independent minds, lovers of intelligence and friends of liberty, it is the typical attitude that a person's emotions and way of thinking is in fact a part of their intrinsic self. There can be no greater proof of this than experience: beautiful folk may be cruel and heartless, as the ugly folk can be intelligent and meaningful, and vice versa. A person's beauty makes not determine the way they think. It makes not do them more kind or charitable, nor makes it instill in them attributes of vice or cruelty. This fact, I imagine wish meet with no argument from those whom have fully fledged the world. The Freethinkers, though, have further advanced this position, by incorporating this philosophy int their personal lives. They do not judge folk on their image, and accept relationship and feeling from being regardless of theri looks, and they are not less scornful of a brutal person no matter their beauty. They have taken a rational position and they must be commended for that. In another way, several of them have incorporated their philosophy into their sexuality, either consciously or unconsciously. For example, they find being attractive based on their ideas, their character, their way of thinking and personality. One's physical body becomes esxually arrousing once they are known with ideas of justice and goodness. They have not warded off human sexuality, so they have more much attentiveness and personal awareness than the puritans. In several cases, a Nonreligious person who fell in love with being for their ideas, after the berakup, individuals they see resembling their initial love, even as if socially considered unattractive, are considered attractive by the Freethinker.

So it happens, that the phrase comes to us, "Beauty is in the eye of the beholder," and we find that beautiful and ugly are relative terms, subjective in that they are exsiting only in the mind. Our natural response to this is that a person cannot all be judged by their physical, since they are conscious. they are capable of thoughts, ideas, emotions. Thus we find every Nonreligious person and independent individual falling in love with a personality of a person, irregardless of physical appeal.

There is one fact that must be treated, though. An individual cannot have sex with a personality. As more as the idea is desired, physical feeling cannot be given to a thought, an idea, or a character. It is necessary that a body is there. Admiration of an individual and their thoughts is ne'er so pure or heart-warming as once there is a face for that individual, by which emotions and even as ideas can be expressed. The look of ease, of a person birth down at the end of a long day, or a look of interest and intrigue, fascinated by the current occurrences, or a look of boldness and strength, defensive what we believe in and what we fight for. The analytical expression, unsatisfied with what we know, delving through thoughts, facts, memories, to develope a more simply theory -- the expression of deep thought, it allows us a a greater admiration of the deep thought itself. Nothing can greater express sadness than a story one wished to levie by retelling, attended by tears.

This is simply the face alone: eyes compliment diw th brows, a mouth given a tongue, and a nose, the rest covered with skin close ten thousand muscle strands, all of which can combine to tell us thoughts and emotions. Anger and aggression, sadness and solemnness, pleasure and euphoria, exhaustion and rest -- all feelings by which we can strictly communicate to another by the contraction or relaxation of our face muscles. The blessing of the voice adds to some feeling we are comunicating, even as if we are not speaking actual words. In fact, the feeling or facial expression delivers is dramatically heightened and empathically understood those vocal sounds which transcend all human language, particularly once we express a explosive pain, joy, or understanding.

Then, we are to consider the rest of the body. There are few words so reassuring, as a gentle, affectionate, and understanding touch. The idea of love can be written in a million poems and a thousand essays, which help us understand it in a reflective manner, but few things are so realistically understood as love once through the physical act of it; it is so logical to believe that experience is necessary to noesis in this situation, simply as it is impossible to cognize the true nature of terror without going through war, or different experiences. Lips, eyelashes, and different facial features, gently caressing, touching, or nuzzling the intimate or even as common parts of the body: love-making, ne'er so real or pure as can be incontestable through experience. Those gentle parts, the neck, the stomach, the inner arms, find themselves as well to be the most intimately felt. Maybe it is the nature of evolution: ourselves becoming most protective of our most vulnerable parts, that they can as well be the most intimate parts, because we feel that we want our lovers to feel those parts which we are most aware of. The different parts, the spinal column, the inner fore arms, the hands, tho' we are not only protective of them, we regard them during sex as gentle and intimate.

Understand, though, that up to this point, of the necessity of a body for physical expression and physcial love, I have aforementioned nothing of beauty, spoken no words on one's complection as it is concerned to sex. I have only incontestable the purity of expression once physical, once either in body and through the face. Yet there may be thing rather unsettling, or otherwise on the face of it contradictory simply about these thoughts. Those who have based their opinion on Freethought and independence, have argued that the physical complection, of beautiful or ugly, is not accurately indicative of a person's inner character. But, on the different hand, the body allows us the most pure and fond know-how of expressing our desires.

I suppose that it must be admitted that one's body and face is an important part of love and sexuality. Whether we find one's body to be beautiful or not, the existence of such a body is important. But, beauty can even as play a positive role in this. A body may in fact be considered indefferent, maybe somewhat ugly or holmely. But, once that body has a personality, an opinion, an ideal, a character, these things alone may be enough for us to find them attractive physically. The same can be aforementioned of a body we at first find attractive, but then we hear a rather unintelligent, thoughtless mind speak, a rather assertive personality, and an otherwise unattractive character, and we find them ugly physically. It is not always the case, but it happens to be true often. Thus, beauty, no matter what it comes from, a physical complection, is necessary to a meaning relationship.

Before ending this dissertation, there are still several thoughts on beauty that wish not rest in my heart until I have fully explained them. As I explicit before, there are many a folk who would-be find it immature or thoughtless to love or deeply care simply about being simply by their physical complection. But, it is all but a thing of serenity, once a young boy's passions are enclosed about simply the pictures of a girl. Granted, he may not be thoughtful in his quest, but he is listening to his desires. The thoughts and ideas that are spurning in his mind may be misguided, but they are gorgeous, wonderful, and even as comforting. Fantasies may be pplayed out wherever simply a kindly personality is placed in the boy's fictionaly apparition of her. He wish feel joy once he imagines her affected with every aspect of him, and really adoring and caring of him. The same can be aforementioned of a girl and her feeling for any handsome man.

With this, I end. I can only hope that I have enlightened several minds.

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Just simply about THE AUTHOR
Punkerslut (or Andy Carloff) has been writing essays and poetry on societal issues which have caught his attention for several years. His website www.punkerslut.com provides a complete list of all of these writings. His life experience includes homelessness, squating in New Orleans and LA, dropping out of high school, deed expelled from college for "subversive activities," and a myriad of different revolutionary actions.