The Kama Sutra and Class Correlation

Frederick Elliston’s “In Defense of Promiscuity” elucidates promiscuity and claims that non-committal sex holds more merit than sexual experiences restricted to either marriage or commitments; two spheres of the Western norm rejected by Elliston. Contrarily, Robert M. Stewart claims in “Meaningful Sex and Moral Respect” that engaging in “junk sex” (i.e. non-committal sex) hampers a person’s overall ability to achieve a higher level of sexual experience which surpasses physical pleasure and seeks deeper meaning. Although Stewart presents his arguments in accordance with morality and respect, his claims are one-sided and represent only the detriments of “junk sex” which make his arguments more questionable. On the other hand, Elliston’s arguments

Theodore Dalrymple, in the essay “All Sex, All the Time” reflects on the change of view of the people about sex and how it has lead people into more confusion and conflict than before. Dalrymple’s real name being Anthony Daniels, he picked up the pseudonym of Theodore Dalrymple for the purpose of his essays. There were times when virginity was a pride to men and women. However, it still prevails in some countries, this custom and the people have been changing. He states that the world is now free to enjoy sexual pleasures without any fear of the myths and taboos that existed in history. Although people feel that they are satisfied and are free to choose this path of life, sex has lead people into “confusion, contradiction, and conflict” states Dalrymple (Dalrymple 1).

The Kama Sutra was written in 2nd century C.E. by Mallanaga Vatsyayana. It is believed to be the primary text written on human sexual behavior, spirituality, love, and marriage. Most people perceive the Kama Sutra as a solely sexual book with a million different sexual positions, but it is so much more than that. The Kama Sutra combines sex, love, and spirituality all in one and explains how one cannot be in balance without the other. It states that humans are sexual beings from birth until death and that we should embrace our natural instincts together with our religion (preferably with a loved one), and understand how important our

Dr. Tatiana’s Sex Advice to All Creation, written by Olivia Judson, mimics a Dear Abby column in a newspaper, in which her audience, ranges from a honeybee to spotted hyena, write-in and ask for help with their sex lives. She covers a slew of different sex topics, some more pleasant than others, such as incest, cannibalism, promiscuousness, and asexual reproduction. The book is truly a witty yet entertaining excursion of the natural history and the evolutionary biology of sex. Judson’s objective is to teach her audience about biology, specifically sexual biology.

Furthermore, the exploration of desire in sexual pamphlets produced during the First Sexual Revolution does not translate into the satisfaction of female sexual desire in modern day due to the First Sexual Revolution’s prioritization of male sexual pleasure. Heitman’s and Tedesco’s articles exhibit that female desire is not being properly satisfied by male sexual partners or even

Vesperus’ masculine beauty is a central theme in Li Yu’s moral comedy, The Carnal Prayer Mat. What’s more, his life trajectory parallels non-Mahayana Indic accounts of Siddhartha’s path to enlightenment, particularly on the emphasis placed on descriptions of both men’s physical perfection and their subsequent sexual appetite and prowess. Both Vesperus’ and Siddhartha’s masculine beauty propels them forward on their life paths, positioning them in the simultaneously instructive and destructive feminine sphere of the inner quarter. The wealth of sexual experiences gives both men the necessary insight for their critical realization of the superficiality and emptiness of a life guided by carnal desires and sexual pursuits of women. As a

Peil et al. (2003) studied this phenomenon in detail. For dominant markers, five different polymorphic configurations are possible in a single cross when female and male progeny are considered separately and they found four of them. For 43 AFLP markers, complete co-segregation between the AFLP fragment and male sex was observed. Twenty-three sex-linked AFLP markers showed other segregation patterns. There was also recombination between sex-linked AFLP markers. Peil et al. (2003) found a recombination rate of 25% between sex and the completely linked AFLP marker loci AGA*GAA510 and AGA*AAT330 on X as well as on Y.

In a busy and complicated landscape of sexuality and gender, it is generally recognized that children need instruction in how to behave. Unfortunately, the way that adults wish young people to be introduced to sexuality is governed by diverse worldviews and values, and the subject is seen as so important that this disparity leaves little room for neutrality, much less reasoned compromise. In many cases, the education of children in sexuality is regarded on all sides as a life-and-death issue, involving fundamental assumptions about the role of public and private institutions and even the very stability of society, to say nothing of the potential risks to individuals. As When Sex Goes to School puts it, there is very little within the domain of American politics and the infamous “culture wars” that is not touched by or based in the realm of sexuality and gender, and sex education is an arena where each side seeks to have its values publicly established for the benefit of students.

Perry and Bussey’s (1979) study was motivated as a rebuttal to Maccoby and Jacklin’s (1974) claim that research and studies done up until then failed to give significant support to the theory that sex differentials based on same-sex model imitation as a mechanism for sex-role development was unimportant. Perry and Bussey contended this notion on two fronts. They repute current design models used to test imitation of same-sex models, stating that children are oftentimes given a single stranger as a role model, male or female, who preform mundane tasks and are then tested for imitation of the model’s response (Perry and Bussey, 1979, p.1700). This is nowhere near reminiscent of real life scenarios in which a child has multiple examples of both same- and opposite- sex models to compare and contrast sex appropriate social and cultural responses. They also re-examined how children code sex-typing displays into long-term memory by looking at how children respond to models they found themselves to be similar to. To that end, Perry and Bussey set up two related experiments that where designed to determine a) how might a child’s endorsement of an item be influenced by the frequencies with which same- versus opposite- sex models display similar preferences and b) does the child imitate said same-sex model more often when they believe the model’s behavior is appropriate due to a clear indication that the model is behaving typically for his or her sex.

This class has been one of the most memorable courses I have taken at Pacific Oaks. This course allowed me to learn not only from the material covered but also how my classmates relate to the world in centered on their own adversities. This class has changed my perspective because it highlighted the reality that not only people of color face bias because of their ethnicities. This course allowed all us the opportunity to express our experiences in a safe place

What is Vatsyayana’s targeted demographic of readers when he wrote the Kama Sutra? Was it exclusive to the leisure class of the Indian society? Or did it also include the lower class? There is evidence that suggests that the text is biased for the aristocrats, as the practices described require time and money that the peasants don’t have. The fact that Vatsyayana is likely a member of the elite class, deduced from his sophisticated knowledge of Hinduism and what a nobleman’s day is like, could be another sign that his written work is biased towards the upper class. These facts lead to the question: if the Kama Sutra is partial to the aristocrats, did Vatsyayana retain the rudimentary principles of Hinduism throughout his work so that it

During the time, I learned about China 's and India 's sexual history I saw that they had many unique preparative on sex compared to todays. For example in India’s famous book Kamasutra which discussed the nature of love and how to make a good family and home. This makes is seemingly normal compared to the modern day. However the thing that makes Kamasutra so unique and different is was that they categorized men by their penis sizes and women by the size of their vagina. The Kamasutra also recommended women on sexual techniques on how to please their husbands, even though some were impossible to perform. At the end the Kamasutra proposed that sex should be very passionate and with animal noises. Since India main religion was Hinduism at

Amartya Kumar Sen seeks to subvert this, arguing that since independence, there has been liberation of socioeconomic change and a distinct method of exercising the `real freedoms that women enjoy, focusing on the growth of the individual woman in comparison to placing her in a ‘repressive state.’ However, whilst Sen argues with an optimistic tone, it is important to note that the position of the woman in independent India was still a problematic topic. The portrayal of women in the Indian milieu can be thought of as rather extreme. On one hand she is admired as a `Devi’ (Hindu goddess) on the other, she is a commodity of suffering and humiliation. This can be recognised in A Married Woman whereby Astha’s sexual identity is the object

Sex and sex culture has become more casual and easier to discuss over the years. With pre-marital sex becoming more acceptable, there’s been an influx in “hooking up”, one night stands, and even rape and sexual assault. Sex was solely meant for procreation circa 1900’s but over time sex has regained its true connotation of being pleasurable but with a stigma. Sex nowadays has become more of a male thing. With society being heavily satiated in the media, women are now seen as objects. The pleasure in sex is no longer mutual for both men and women, especially in today’s hookup culture. Due to the constant portrayal of women being sex symbols in adverts and television, it’s almost unconsciously ingrained in both women and men’s minds that women are meant to pleasure men. This filter on women has drastically altered sex for women and has also made it dangerous to even be a woman in public. Sex overall has become a male thing due to the media, which has changed the way both men and women see women.

Everybody 's interested in sex. Whether it 's to get pregnant, who 's doing it and with whom, or how often is normal? We wonder what we should wear, or how much hair to remove to get more of it, or even how to market it? It 's in our face in some way, often subliminally, and frequently in a distorted way every day. Men and women obviously have differing sexual needs, (not necessarily sex drives guys!), and this often leads to conflict. Conflict is the antithesis of yoga, yet within conflict there is always opportunity for unity. This is where yoga comes into play.