Adolescent Sexuality, Bad Ideas, Courage, Dan Cohen, Free Spirit, Friends, Guilt, Honesty, Horniness, Human Nature, Judgementalism, Learning, Life, Living, Loneliness, Love, Lovers, Lust, Quality of Life, Relationships, Seduction, Self-Knowledge, Sex, Sexuality, Sexualization, Shame, The Art of Living Well, Values, Well Being, Wisdom

Sleep With Your Friends, Not Your Fascinations!

(About a 7 minute read)

Guys, I apologize for a bossy post title, but I just could not resist the alliteration.  A good phrase has so often been my undoing in life.  Twice, for instance, I said, “Make it happen!”, at the worst possible moment.

“Make it happen” is one of my favorite phrases.  I stole if from my younger brother. My bro is superb at making even seemingly impossible things happen.  But twice, I’ve said it when I should have thought before I said it.  “Do you, Paul, accept this woman as your lawfully wedded wife…”.

“Make it happen!”

“I’ll take that as an ‘I do’. You may now kiss the wench.”

Continue reading “Sleep With Your Friends, Not Your Fascinations!”

Attachment, Buddhism, Consciousness, Enlightenment, From Around the Net, Gluttony, Greed, Human Nature, Life, Lust, Meaning, Obsession, Oppression, People, Psychology, Quality of Life, Satori, Self, Self Identity, Self Image, Self-Integration, Self-Realization, Spirituality

What is Spirituality?

(About a 9 minute read)

The word “spiritual” annoys some people.

Annoys them like the shrill howling and wailing of a cat in heat annoys the actress trying to practice her lines by the emotionally dim light of a single candle in her impoverished, but charismatic attic apartment, so that she rushes to the window, furious now as a Trump tweet, and ready to throw her shoes at the cat, but instead in the darkness trips on the lethally upturned edge of her oriental carpet, a gift of her mothers, then falling, falling, falling her head hard on the window ledge, splits open her skull: Death in the night.

Annoys them like that.

Or maybe it really annoys them, if you know what I mean.

Perhaps the reason it annoys them is because the word so often refers to vague, intangible things that are hard to grasp or get a feel for.  Then again, on different tongues, the word means different things.  When you hear someone talk of their spirituality, it can be very frustrating or even impossible to sort out what they might actually mean.

That can be annoying.  Just as annoying as the shrill howling and wailing of a cat in heat annoys the actress trying to…   Oh, never mind.

So I decided to take a brief look around the net to see what definitions of “spirituality” I could find:

  • A sense of connection to something bigger than ourselves, typically involving a search for meaning or purpose in life.
  • The quality of being concerned with the human spirit or soul as opposed to material things.
  • One’s sense of awe, wonderment, and reverence towards nature or the universe.
  • Self-transcendence achieved through the recognition of one’s connection to the All.
  • One’s freedom from the illusions of the self.
  • The search for meaning, purpose, and direction in life.
  • Our innate drive to evolve, to improve, to learn, to continuously grow, to push our boundaries, reach our full potential.
  • A drive to live a life authentic to one’s truth, cultivate virtues, and expand one’s consciousness.
  • Seeking happiness and peace internally, within oneself.
  • Moving beyond the sense of being a person, an individual, and merging with god.
  • Serving people, uplifting them to make a difference in their lives.
  • Finding the answers to questions like, “Who am I?”, “Why are we here?”, and “What else is there?”

Those dozen definitions came up after a brief search.  One scholarly article I came across stated that an apparently more thorough survey than mine had found “twenty-seven explicit definitions of spirituality that showed little agreement between them”.

The sheer number of explicit definitions might be important in light of the fact that somewhere around 80% or 90% of all intellectual arguments are the equivalent of two people arguing over how far they can “throw a ball” while one of them is thinking of a baseball, the other is thinking of a gala dance, and neither of them is aware they are talking past each other.

By the way, that’s not just my opinion.

Back in pre-internet days, a couple of philosophy professors got curious how many intellectual arguments are actually no more than semantic disputes. Borrowing their methodology from the sciences, they studied the issue and discovered that (as near as I can recall now) the figure was around 80% or 90%.

Given the many definitions of “spirituality” I would not be surprised if any arguments over the nature of it were even more often semantic than those figures.

When I think of all of the above, it sure makes me want to pile on with my own definition of “spirituality”.  After all, if there are at least 27 explicitly different definitions already, and those definitions are likely to cause more idle semantic disputes than all the exclamation points used by the world’s total teenage population within any given year, then why shouldn’t I get in on the fun?

Besides, starting another round of semantic arguments looks to me even more entertaining on the face of it than sitting beneath some poor actresses’ window making cat noises — which is what I usually do for fun.

So here’s what I mean by the word “spirituality”:  A person’s spirituality is the manner and extent to which they deal with their psychological selves.

What do I mean by that?  Hell, why am I asking you, dear reader?   I should be asking myself that question!  Ok, then.  Here’s what I mean by that.  First, by “psychological self”, I mean our “I”, our “ego”, our normal waking consciousness.  Those three terms have somewhat different meanings, but I see the psychological self as a sort of combination of all three concepts.  Looked at as the I,  it is who we think we are.  Looked at as the ego, it is the psychological function that provides us with the sense of self that we can then defend against threats.  Without that sense of self, we would not know what to defend.  And looked at as normal waking consciousness, it is the thought process.

I most recently went into much greater detail as to what I consider to be the psychological self in a post, One Reason We Oppress Ourselves, and there is little reason in repeating myself further here.

The fact that our noble species of super-sized chimpanzees has a psychological self provides us with many benefits, but also with many challenges.  The most notable benefit is, as I just mentioned, that it allows us to identify and respond to certain kinds of threats we might not otherwise be able to identify and respond to.  Again, I go into that in much more detail in my earlier post.  Among the many challenges, on the other hand, are these:

  • Seeing threats where there are none.  Which can easily result in anything from unnecessary touchiness or defensiveness to outright violence.
  • The inherent drive of the psychological self to preserve or maintain the status quo, to stay constant and the same, can lead to a relative inability to appropriately adjust one’s behavior, beliefs, and attitudes to changing circumstances, new information or facts, or different and better perspectives.
  • It’s inherent drive to aggrandize itself (in so far as that is compatible with maintaining stable sense of self) can create or at least inflame all kinds of excesses, such as greed, lust, gluttony, arrogance, and so forth.  That is, it always wants more than it actually needs, so to speak.
  • It’s tendency to be fascinated with itself can lead to self-absorption, self-centeredness, and narcissism.

To my mind, then, our spirituality can be summed up as the manner and extent to which we deal with those (and other) challenges, as well as deal with the benefits of the psychological self.

For example: An old acquaintance of mine, Chuck, once walked in on his wife and his best friend in bed together.  Twenty years later, Chuck still hadn’t gotten beyond it.  He spoke about it in such fresh terms that, for the first two weeks he and I worked together doing light carpentry, I was under the impression that it had all happened sometime within the last six months.  I also discovered that not a day could go by without him making at least one reference to the event.  But far worse, he had generalized from his wife to all women, and was absolutely certain that every woman on earth was either disloyal, or capable of becoming so at the slightest opportunity.  You could not reason with Chuck about it.  These were views and convictions that he clung to as firmly as if his very life depended on his holding them.

Of course, I would not say Chuck’s ego was the sole and only cause of his problems.  It’s possible he suffered from some kind of psychological disorder, but if he did, then it was a peculiarly focused disorder, because Chuck was pretty much normal in every other respect that I was aware of.  On the other hand, Chuck’s problems fit the pattern I’ve come to recognize as behaviors associated with the psychological self.  As I see it, the event and all that surrounded it had become a part of Chuck’s self-identity, his sense of who he was as a person, and hence his willingness to go to extraordinary lengths preserving it.

It is along those same lines that I would describe Chuck’s spirituality.  That is, I would say that his ego was attached to the event in much the same way as some Buddhists would speak of “attachment”.

It seems to me, some people not only have more and stronger attachments than others, but that they also seem to be less skillful at dealing with them than others.  For instance, Chuck’s view of women seemed to thwart him from finding women who would not betray him.  That is, it became, so far as I know, a self-fulfilling prophecy.   Chuck and I worked together on and off for about three years or so.  Most of that time, there was no woman in his life.  But twice, for relatively short periods, he found someone.  Both of his flings ended when he discovered the women were cheating on him.  Perhaps he was just unlucky, but I got the impression he might have seen a woman highly likely to be loyal to him as something of a threat to his self-identity, and then passed them by for women he could “better relate to”.

What made Chuck’s behavior unskillful was that he was working against himself.  On the one hand he would tell me he wanted to “settle down with someone”.  On the other hand he seemed to pick the most unlikely candidates for it.

Einstein once remarked that, “The true value of a human being is determined by the measure and the sense in which they have obtained liberation from the self.” It is not entirely clear from the context in which he made the statement exactly what he meant by “self”, nor what he meant by “liberation”.  But Einstein was at least a little familiar with Buddhism, so his notions of those things might have been informed by Buddhist ideas of them.  I myself am sympathetic to Buddhism, albeit I’m far from considering myself a Buddhist.  Instead, I consider myself God’s gift to women, something no Buddhist would ever do. I do not believe however that many Buddhists would entirely agree with Einstein, for I do not think many Buddhists believe human worth depends on how liberated a person is.  If that’s the case, then I agree with the Buddhists: Chuck’s basic value as a human is equal to my own — as well as to all the world’s other folks.

Liberation from the self might be the spiritual goal of many people, especially, I think, in the East.  Yet for me that personally seems improbable to the point of near impossibility.  Others might obtain it, but I do not suspect I will.  So for me the ideal is to wear my self as lightly as I can.

By that I mean to deal with, as skillfully as I can at any given moment, my psychological self.  Naturally, I do not intend my definition of “spirituality” to replace the other twenty-seven plus definitions on the internet.  I am not arguing that my definition is the defi….

Umm…please excuse me a moment, there’s a cat howling outside my window.

No, wait…that sounds exactly like that annoying actress who lives next door to me.  She’s always doing that!  Making cat noises beneath my window like some pathetic fool idiot or moron.  And only because I started it all last fall.  Damn her!

Before I grab my shoes, I must ask, so how do you personally define “spirituality”?  What does the word mean to you?  Your opinions, observations, notions, wisdom, and generous donations of catnip are most welcomed!

Humor, Love, Lust, Poetry, Sexuality

Increasing Her Afterglow

(About a 1 minute read)

Her lust for my fine art drawings
Was such that it soon became impossible
For me to enter the chat room
Without the screen immediately popping up
With her pet name for me, “Pookie”,
Followed by an alarming torrent
Of painfully spiky exclamation points.

I wanted to tell her,
“There are no heroes”,
But she’d been raised up unholy
By a clan of ideologically driven
Professional toenail painters
To deny her true passions in life
And become no more to a man
Than a fine arts groupie.

Naturally she recognized in me
An important contemporary master
On account of the avant garde work I did
Creating edgy, emotionally meaningful
Stick figure drawings of my penis
On finely grained 18 by 24 artist papers.

Yet, she didn’t fully surrender her heart,
Complete and whole,
Until that night in private chat
When I messaged her:
“Now giving you the best damn
Yodeling-tongue-kiss EVER”
Followed by a fertile abundance
Of spiky exclamation points
That I sent merely to increase
Her afterglow.

Bad Ideas, Biology, Cultural Traits, Culture, Equality, Family, Free Spirit, Guilt, Happiness, Horniness, Human Nature, Ideologies, Love, Lust, Marriage, Oppression, Pleasure, Psychology, Quality of Life, Relationships, Science, Scientific Method(s), Scientist, Sexuality, Shame, Society, Values

Women’s Sexuality: “Base, Animalistic, and Ravenous”

(About a 14 minute read) 

What is the future of our sexuality?

How, in twenty maybe forty years, will we be expressing ourselves sexually?

Do we have any clues today about what kind of sexuality tomorrow might bring?

And why did my second wife doze off on our wedding night just as I was getting to the climax of my inspiring lecture to her on Socrates’ concept of love?  After all, she positively begged me for some “oral sex”!  Doesn’t make a lick of sense she fell asleep in the midst of it.

I’ve been wondering about those and other questions this morning but not, as you might suspect, because I’ve been binge viewing Balinese donkey on donkey porn again.  What inspires me instead is the emerging consensus in the science of human sexuality.  That consensus strikes me as a game-changer.

It’s sometimes said that the early human sexuality studies of Kinsey, Masters and Johnson, paved the road to the Sexual Revolution of the 1960’s and 70’s.  It seems to me today’s new, still emerging consensus could be like that — or it could be even more seismic than what we’ve seen before.

What’s at the core of this is women’s sexuality, along with a growing body of research that strongly suggests women’s sexuality isn’t what most of us nearly the world over have been taught it is.

To be sure, nothing is going to happen overnight.  For one thing, any really profound cultural changes that result from this new understanding of women’s sexuality are almost certain to take generations to be fully realized.  Deep cultural change is seldom quick.  Yet, sometimes great storms are proceeded by light rains blown ahead of the main storm, and something like that could happen here too.

For another thing, it’s always possible that the emerging consensus will fall apart.  The research seems to me solid so far, but as yet, not massive.

Some Old Ideas About Women’s Sexuality

To understand how the new science could transform our cultures, let’s first look at what’s at stake.  It seems that across many — but certainly not all — cultures there is a more or less shared set of beliefs about the differences between men and woman’s sexuality.  Among these beliefs:

  • Women are naturally much less promiscuous than men.
  • Women naturally seek and need emotional intimacy and safety before they can become significantly horny.
  • Women naturally prefer to be pursued by men, rather than to do the pursuing.
  • Women are naturally pickier than men when choosing a sex partner.
  • Women are naturally less horny than men.
  • Women are naturally less likely than men to cheat on their partners.
  • Women are naturally more suited to monogamy than men.
  • Women are naturally more traumatized by divorce than men.
  • Even more traumatic for women than divorce is a night spent with Sunstone.

What seems to be happening is that, idea by idea, the old notions of how men and women differ in natural sexuality from each other are being challenged by the new science.  Sometimes the challenges merely qualify the old idea, usually by showing that, although the difference exists, it is largely due to culture and learning rather than to innate human nature.  At other times, the challenges threaten to overturn the old ideas completely.

Some New Ideas About Women’s Sexuality

Bergner, and the leading sex researchers he interviews, argue that women’s sexuality is not the rational, civilized and balancing force it’s so often made out to be — that it is base, animalistic and ravenous, everything we’ve told ourselves about male sexuality.  –Tracy Clark-Flory

I believe that when thinking about the emerging new consensus, the emphasis should be put on “emerging”.  There are so many questions yet to be answered that I do not believe it can as yet be definitively stated.  But at this stage, the following four points seem to me, at least, to best characterize the most important findings:

  • Women want sex far more than almost all of us are taught to believe.
  • Their sex drive is as strong as, or possibly even stronger, than men’s sex drive.
  • Their desire for sex does not always depend on their feeling emotionally intimate with — nor even safe with — their partner.
  • Women might be less evolved for monogamous relationships than men.

But do women know this about themselves?  There’s evidence that many women might not.  One such bit of evidence:

Dr. Meredith Chivers attempts to peek into the cage by sitting women in La-Z-Boy recliners, presenting them with a variety of pornographic videos, images, and audio recordings, and fitting their bodies with vaginal plethysmographs to measure the blood flow of desire. When Chivers showed a group of women a procession of videos of naked women, naked men, heterosexual sex, gay sex, lesbian sex, and bonobo sex, her subjects “were turned on right away by all of it, including the copulating apes.” But when it came time to self-report their arousal, the survey and the plethysmograph “hardly matched at all,” Bergner reports. Straight women claimed to respond to straight sex more than they really did; lesbian women claimed to respond to straight sex far less than they really did; nobody admitted a response to the bonobo sex. Physically, female desire seemed “omnivorous,” but mentally, it revealed “an objective and subjective divide.”

Women, it seems, might not be in tune with their physical desires when it comes to sex.  But if this is so, it should come as little or no surprise.

The Repression of Women’s Sexuality

While significant efforts to repress women’s (and often enough men’s) expression of their own sexuality are not found in every culture (e.g. the Mosuo), they seem to be found in all major cultures, and they range from shaming all the way up to female genital mutilation,  honor killing, and stoning.  Indeed, rape — which is a nearly ubiquitous behavior — can be seen as largely a form of repressing women’s sexuality, especially given how often it is justified in terms of “she asked for it”, meaning that she in some way or another expressed her sexuality in a manner the criminal(s) thought invited attack.

But those are merely the enforcement mechanisms for more subtle ways of repressing women’s sexuality.  Sexual ideologies seem to be the primary means of repression.  By “sexual ideologies” I mean in this context anything from full blown systems of thought about what is proper or improper, right or wrong, natural or unnatural about women’s sexuality to unorganized and unsystematic ideas and beliefs about their behavior.   For instance, advising young women not to wear short skirts doesn’t count by itself as a true ideology, but for the sake of convenience I’m lumping such advice into the same bucket as true ideologies here.

Sexual ideologies are perhaps even more effective than the gross enforcement mechanisms at repressing women.  If you can convince someone that it’s natural, right, and moral to suppress her sexual feelings, then you do not need to rely on the off chance you can catch and punish her for them if she fails to do so.  Ideally, you can even get her to suppress her feelings to the extent she no longer knows she even has them, because if you can do that, then she herself is apt to become something of a volunteer oppressor of other women, especially, say, in raising her daughters.

Nature, Mr. Allnut, is what we are put in this world to rise above.  — Rose Sayer, The African Queen (1951).

Disturbing Studies

Here are a few quick examples of the things being found out about women’s sexuality these days:

In surveys men routinely report having two to four times the number of sex partners that women report, which lends support to the notion that men are naturally more promiscuous than women.  But one study, published in 2003 in The Journal of Sex Research, found that when men were tricked into believing they were hooked up to a lie detector, the men reported the same number of sex partners as the women reported.  This is significant because it calls into question a fair body of research that is often cited in support of the notion women are less promiscuous on the whole than men.

A 2009 study published in Psychological Science found that pickiness seems to depend on whether a person is approached by a potential partner, or is themselves doing the approaching.  The experiment, conducted in a real-life speed-dating environment, showed that when men rotated through women who stayed seated in the same spot, the women were more selective about whom they chose to date. When the women did the rotating, it was the guys who were pickier.  This implies that women’s choosiness might largely depend circumstances, and not on innate nature.

In 2011, a study published in Current Directions in Psychological Science found that women liked casual, uncommitted sex just as much as men provided only that two conditions were first met: (1) the stigma of having casual sex needed to be removed, and (2) the women had to anticipate that the man would be a “great lover”.   Contrary to conventional wisdom, the women did not seem to need to feel emotionally intimate with the man in order to enjoy casual sex with him.

In 2015, evidence was published in the journal Biology Letters that both men and women fall into two more or less distinct groups: Those who prefer monogamy and those who prefer promiscuity.  Curiously, the sexes were about the same in terms of the proportions of men and women  who favored one or the other.  A slight majority of the men favored promiscuity, while a slight minority of the women did.  This would seem to undermine the notion that men as a group are markedly more promiscuous than women.

The journal Psychological Science published a 2006 study that found women in general are more flexible than men in their sexual orientations, and that the higher a woman’s sex drive, the more likely she was to be attracted to both sexes (the same was not true of men).

In 2006, the journal Human Nature reported that both men and women in new relationships experience about equal sexual desire for each other, but sometime between one to four years into the relationship, women’s sexual desire for their partners began to plummet (The same was not true of the men: Their sexual desire held constant.)  Two decades into committed relationships, only 20% of women remained sexually desirous of their partners. Long term monogamy appears to sap a woman’s sex drive.   Ladies! Tired of the Same Old Same Old? Willing to dress up in a hen costume and squawk like a chicken?  Sunstone loves his rooster suit, and is currently available most evenings.  Simply call 1-800-BuckBuck! Motto: “He’s even more desperate than you are!”®

Disturbed Men

The new science has huge implications if it is indeed sound.  For instance, as hinted above, the sexual repression of women often enough depends on women buying into certain myths about their own sexuality, such as the myth that a woman’s sexuality, when compared to a man’s, is weaker, less urgent, less demanding.  If the myth is true, then an implication is women should sexually defer to their partners, place their own sexual needs on the back burner while tending to the needs of their man.

Yet, if the new science is sound, then men and women’s sex drives are more or less equal, and there becomes no ideological reason for women to not demand their rightful share of the fun.   That seems to disturb some men.

I can think of any number of reasons why some men are disturbed or put off by sexually assertive women, but none of them are relevant enough to go into here.  Yet, it should be kept in mind that some men  — but not all — are disturbed by the notion that women, being by nature sexually equal to men, ought to have equal rights in bed.

There are other implications of the new science men might find even more disturbing.  Perhaps the biggest implication might have at its core how women’s unleashed sexuality could affect men’s reproductive success.   The new sexuality might fearfully suggest to many men that their liberated partners are now more likely to cuckold them.  That’s not a prospect most men are entirely blissful about.

Grand Sweeping Summary and Plea for Money

Acceptance of reality is not, actually,  one of our major strengths as a species.  Even if the new science proves over time to be sound, it’s unlikely to be accepted without a fight.

If you are like me, you believe more research is needed into women’s sexuality.  Much more research.  Moreover, you are keen on funding some of that research yourself!  Yes, this is your opportunity to send me on a mission of scientific discovery to my town’s finest strip joint, where I will be surveying and assessing how women express their sexuality through dance, while flirting with suffering a heart attack from the intrinsic excitement of doing science.  Simply email me to arrange a transfer of funds!

Adolescence, Adolescent Sexuality, Biology, Don, Evolution, God, God(s), Humor, Late Night Thoughts, Life, Lust, Morality, Nature, People, Politicians and Scoundrels, Quotes, Religion, Science, Self, Self Identity, Self Image, Sexuality, Sexualization, Verbal Abuse, Village Idiots

Late Night Thoughts: Friday, March 17, 2017

(About an 8 minute read)

I turned 60 a couple months ago. One of the things I’ve enjoyed about getting older has been that I don’t worry as much about my mistakes as I used to when I was younger.

I still make as many — or even more — mistakes as I ever did, but I just don’t worry about them as much. Instead, I let the victims of my mistakes do the worrying, for part of my getting older has been my learning how to properly delegate responsibility.

I recently got involved in a discussion of nudity.  Someone said that nudity was against Christian principles for women.  That is, women should be modest in their apparel.

Then someone else pointed out there wasn’t much that was more modest than nudity.  “Hard to put on airs when you ain’t got nothing else on.”

Do you suppose American women, by and large, have similar handwriting?

At least, it’s my impression that a woman’s handwriting usually resembles other women’s handwriting to a greater degree than a man’s handwriting is apt to resemble other men’s handwriting.  Put differently, it seems more difficult to tell women apart than it seems it is to tell men apart.

If that is indeed the case, then why is it the case?

And if it is true of American women, is it true of women elsewhere?

I’ve heard people say we can never know for certain what it feels like to be someone else.  But is that really true? Is it never possible to know for certain what it feels like to be someone else?

Yesterday, I was with my friend Don for a late lunch. Don and I go back a long ways and we know each other pretty well.

At one point during our lunch, he said something that was so profound it went completely over my head and I couldn’t even begin to fathom what he meant.  I felt lost and stupid.

Then I suddenly realized: “Surely, this is what it feels like to be a politician!”

Who am I?

If you ask most of us who we are, we will answer you by naming one or another relationship. We are, for instance, a husband.  Or a golfer.  Or a businessman.  But to say we are a husband, or a golfer, or a businessman, is each case to define our self in terms of the relationship we have to something.

In contrast, we tend not to define our self in terms of what is happening with us at any given moment.  I do not think of myself as someone whose shoulder is itching. Or as someone who happens to be looking at a computer monitor.  Or as someone who is wishing it was dawn.  All of those are transient things — too transient for me to think of them as “me”.

Yet, being a husband, a golfer, or a businessman are also transient.  That is, if you really think about it, you are not simply “a husband”.  You are only sometimes a husband.  Just as your shoulder only sometimes itches.  And it is only a convention of thought that you imagine yourself to always — or continuously — be a husband.

The Cosmic Dancer, declares Nietzsche, does not rest heavily in a single spot, but gaily, lightly, turns and leaps from one position to another. It is possible to speak from only one point at a time, but that does not invalidate the insights of the rest. – Joseph Campbell, The Hero with a Thousand Faces, Princeton: Princeton Univ. Press, 1968, p. 229.

While it might be true Nietzsche never wrote what Campbell attributes to him, Campbell’s “paraphrase” of Nietzsche’s views ranks as a sharp insight in itself.

We humans sometimes wish to construct systems of thought — worldviews — that are consistent throughout and encompass everything.  Yet, such “views” are simply beyond us, and might even be logically impossible.

So, perhaps the best we can do is to become Cosmic Dancers.  That is, folks who are capable of looking at things from many angles and perspectives, who are capable of dancing between views, but who do not settle dogmatically on any one point of view.

The mane is thought to keep the neck warm, and possibly to help water run off the neck if the animal cannot obtain shelter from the rain. It also provides some fly protection to the front of the horse, although the tail is usually the first defense against flies.

Wikipedia

I’m not buying it.  I find it implausible that manes would evolve because horses with manes had warmer necks, and that their warmer necks proved to be significant to their reproductive success.  There must be some other reason manes evolved.

But what would that be?

I was thinking sexual selection.  That is, I was thinking manes are like the male peacock’s tail.  It provides no survival advantage, but the female peacock’s like it. So the females pick the males with the best tails to mate with.  That’s what I was thinking.

But then I remembered that both male and female horses have manes. So now I’m thinking sexual selection probably isn’t the reason horses evolved manes.

But what is the reason?

For the sake of discussion, let us assume there’s an able god.  By “able”, I mean that god is capable of doing anything that does not violate the rules of logic.  For instance, it can create the universe, but it cannot create a square circle because a square circle is logically impossible.

Next, let us assume that god unconditionally loves all of creation, including each one of us.

Is that scenario logically possible?

Well, I think it is possible. I would not account it very probable. It’s not something I’d bank on.  But possible?  Yes.

Now, let us assume the same two conditions — an able god and that god’s unconditional love — plus a third condition.

The third condition is there exists a hell that is a part of creation and to which people are sent after their death if they disobey the god.

Is the new scenario logically possible?

I do not think so.  Instead,. I think the new scenario involves a logical contradiction and consequently cannot exist.  That is, it cannot be real.  But what is that contradiction?

Well, how can you logically have an able god that loves you unconditionally and also causes you to go to hell if you disobey that god?

So far as I can see, you cannot.  An unconditionally loving god would neither impose a condition upon it’s love ( i.e. if you do not obey me, I will not love you) nor would an unconditionally loving god, if it were able to prevent it, allow it’s beloved to come to harm (i.e. if you do not obey me, I will cause or allow you to go to hell).

But what do you think?  Is it an amusing logic puzzle?  Or have I just had too much caffeine again?

Four Quotes From Voltaire:

Les habiles tyrans ne sont jamais punis.

— Clever tyrants are never punished.

C’est une des superstitions de l’esprit humain d’avoir imaginé que la virginité pouvait être une vertu.

It is one of the superstitions of the human mind to have imagined that virginity could be a virtue.

Nous cherchons tous le bonheur, mais sans savoir où, comme les ivrognes qui cherchent leur maison, sachant confusément qu’ils en ont une.

We all look for happiness, but without knowing where to find it: like drunkards who look for their house, knowing dimly that they have one.

Il y a eu des gens qui ont dit autrefois: Vous croyez des choses incompréhensibles, contradictoires, impossibles, parce que nous vous l’avons ordonné; faites donc des choses injustes parce que nous vous l’ordonnons. Ces gens-là raisonnaient à merveille. Certainement qui est en droit de vous rendre absurde est en droit de vous rendre injuste. Si vous n’opposez point aux ordres de croire l’impossible l’intelligence que Dieu a mise dans votre esprit, vous ne devez point opposer aux ordres de malfaire la justice que Dieu a mise dans votre coeur. Une faculté de votre âme étant une fois tyrannisée, toutes les autres facultés doivent l’être également. Et c’est là ce qui a produit tous les crimes religieux dont la terre a été inondée.

Formerly there were those who said: You believe things that are incomprehensible, inconsistent, impossible because we have commanded you to believe them; go then and do what is unjust because we command it. Such people show admirable reasoning. Truly, whoever is able to make you absurd is able to make you unjust. If the God-given understanding of your mind does not resist a demand to believe what is impossible, then you will not resist a demand to do wrong to that God-given sense of justice in your heart. As soon as one faculty of your soul has been dominated, other faculties will follow as well. And from this derives all those crimes of religion which have overrun the world.

(Source)

A while back, I was sitting in a coffee shop when I noticed — just beyond the window — a girl of about 14 or 16 dressed in a highly sexualized manner.  That is, her clothing was flamboyantly sexual even for an adolescent.  Moverover, she was flirting with a boy, who appeared a bit older than her, and she very soon straddled his lap in order to grind against him.  I couldn’t recall when I had last seen in public such an overt display of sexuality — outside of an erotic dance club.

Now, the girl was not physically attractive by American conventions. For one thing, she was much too fat to be fashionable.  For another thing, she had a rather plain face thickly coated with cosmetics.  And, though her clothing was notable for being revealing, it did not seem that she had put much thought into the combination she’d chosen.

So, it wasn’t long before I began to wonder whether the poor girl might be suffering from low self-esteem.  That is, it seemed possible that she thought of herself as not having much to offer the boys besides sex.

I was thinking along those sad lines when I heard a male voice at the table behind me say, “God! Look at that slut!”

Of course, I don’t know whether he was talking about the girl, or about someone else.  I didn’t ask.  Yet, I assumed he was indeed talking about the girl — and that made me feel old.  Old and tired.

You see, the one attractive thing I had noticed about the girl in the few minutes I’d been watching her was that she seemed so full of life.  Even if her dress and mannerisms were motivated by low self-esteem — and I didn’t know that for certain — she appeared at the moment happy.  She was, if only for a while, the queen of her universe.  It wearied me to think anyone would simply dismiss her as a slut.

Attached Love, Authenticity, Culture, Erotic Love, Happiness, Life, Love, Lust, Marriage, Mature Love, Mental and Emotional Health, Oppression, Quality of Life, Relationships, Romantic Love, Self, Self-Realization, Sexuality, Talents and Skills, Values

Being True to Yourself and Marriage

The notion that one should marry for love is a recent invention.   Only about 200 years old even in the West, where it originated.  Younger still in other parts of the world where it is still catching on.

Of course. men and women have fallen in love with each other through-out history.  But only recently has it become predominant in some cultures to marry for love.  Two hundred years is so recent in historical terms that we can consider the notion as still in its trial stages, still very much an experiment.

Despite marrying for love still very much being an experimental thing, all sorts of myths have grown up around it.   I believe one of the most damaging of those myths is that you should only marry for love, and not for anything else. If you do, things might still work out for you, but I think the odds of that are less than if you also take other things into consideration.

I think one of the most important “other things” you should take into consideration is how your anticipated partner in marriage feels about your being true to yourself.

Being true to oneself is, in my opinion, crucial to a happy, meaningful life, despite that it’s so difficult to accomplish that almost all of us only accomplish it imperfectly.  Lucky for us, we don’t need to be perfect at it; we just need to achieve it to a significant degree.  But that is especially hard to do if our partner disapproves of who we are, and perhaps even actively opposes our efforts to be true to ourselves.  So I’m of the opinion that we should be very sure our anticipated partners will accept, support, and affirm who we are.

Of course, if someone is genuinely in love with you then it should be pretty much a given that they accept, support, and affirm you as you are — but unfortunately, that’s not always the case.

Indeed, there are a number of reasons someone who loves you — or at least seems to — might not accept you.   Perhaps the single most important reason is a wee bit difficult to explain, so please bear with me.

So far as I can see, there is more than just one kind of love.  In fact, I believe there are at least four that can occur between sexual partners.  And three of those — the three most common — can at times be problematic when it comes to accepting others as they are.   I call those three: Erotic love, romantic love, and attached love.

Erotic love is basically sexual attraction.  It’s quite common — and I think a cultural prejudice in the West — to dismiss erotic love as “not true love”, but I prefer to acknowledge it.  When we love someone in this manner alone, we tend to ignore everything about them that has little or nothing to do with sex.  Because of that, there can be a great deal about the person that we do not accept, but which we are unaware of not accepting. I suspect most of us who love merely in this way alone are wise enough to soon realize the fact, and avoid marrying someone solely out of erotic love of them.

Romantic love is more problematic.   When we romantically love someone, we are almost guaranteed to idealize them, to put them on a pedestal, and not quite clearly see any incompatibilities they might have with us.  Romantic love tends to last a few weeks to a couple years or so, and people who get married while it still dominates their view of each other can sometimes discover after romantic love wears off that there are actually quite a few fundamental things about each other that they do not accept.

Attached love is, in my opinion, the most problematic of the three.  It comes about as a profoundly deep bond that forms between couples who’ve been together for awhile.  Unfortunately, that bond can — and often enough does — form between people who fail to fundamentally accept each other.  They may be intensely in love with each other, but they do not fundamentally accept each other.

There are a number of other reasons someone who loves you might not accept you as you fundamentally are, but I believe the fact each kind of love can cause its own kind of trouble to be among the most important reasons.   It therefore seems to me wise to be very careful to marry someone who accepts, supports, and affirms your authentic self. I will tell you that, in my experience, there is no loneliness on earth greater than the loneliness of a person whose bed is made with a man or woman that rejects their fundamental self.  It is a dozen times better to live alone, than to experience that kind of loneliness.

But what happens if you do manage to marry someone who loves you — the real you?

Well, if you love them in return then congratulations!  You’ve won the lottery!  Not just the marriage lottery, but the at least equally important being-true-to-yourself lottery.  Perhaps there’s no better word for what can happen next than “magic”.

A mutual love like that can bring not only happiness but inspiration.  I think most of us are unaware of just how suppressed we are.  We are so accustomed to being suppressed that we scarcely notice in our hourly lives how frequently we censor, repress, and inhibit ourselves.  This quite often takes the dual forms of (1) our trying to be someone we are not, and (2) our trying to hide who we really are, in order to fulfill the expectations of those around us.

Trying to be what we are not, and hide what we are, emotionally deadens us.  But because we are so accustomed to carrying around that dead weight, it astounds us if and when it is ever lifted from us.  A mutual love based on accepting each other as he or she is can — and very frequently does — ease that weight at least a bit (and sometimes quite a bit!).   When that occurs, we not only become happier with our lives and ourselves, but magic can happen.

We can suddenly be inspired to fulfill ourselves by turning a talent we before didn’t even recognize that we had into a new skill.  Or we can find it remarkably easier than ever before to express a positive character trait, such as kindness.  Life problems that once nagged us can become surmountable or even insignificant.  Almost needless to say, our confidence and self-esteem can take flight and soar.  The full list of potential benefits is a long one.  Sometimes these things are fleeting and transient — but sometimes they turn into lasting changes.  Even when transient, they are worthwhile to experience.

Being true to yourself — or being authentic — is a difficult thing to accomplish.  Very few of us accomplish it perfectly, but both our happiness and sense of purpose or meaning in life can crucially depend on the extent to which we do indeed accomplish it.  Authenticity can be made extraordinarily more difficult to realize by a partner who opposes our basic nature.  But that’s not the only reason one should be careful to chose a partner who accepts, supports, and affirms who we fundamentally are. Another — perhaps even more important reason — is to reap the benefits of loving someone for themselves who loves us for ourselves.  Those benefits, even when fleeting, are perhaps among the most powerfully life enhancing and life affirming experiences we are capable as humans of having.

Horniness, Lust, Sexuality, Sexualization, Suzanne

Those Sexy Nudists Exposed! (But Safe For Most Work Environments)

If you have never spent much time at nudist resorts, it might seem counter-intuitive to you that people are sexiest when at least partly clothed, but it is true to at least my own experience.

I should have hundreds of memories of naked women from the times I’ve been to resorts.  And, there is both a way in which I do — and a way in which I don’t.

To illustrate: A young friend of mine is a former Victoria’s Secret’s model.  Over the years, she and I have been to nudist resorts somewhere between 20 and 40 times.  Out of all the times seeing her nude, I can only recall one image of her I associate with sexy, even despite her physical beauty.

That image comes from a late afternoon when I began wondering why I had so often been nude with Suzanne, but didn’t lump the memories I had of her nude in with my fondest memories of sexy women.  So I made a conscious effort to thing of her as sexy.  And it worked.  Even today, years later, if I reminiscence for awhile on the sexy looking women I’ve known, the image of her that afternoon is likely to pop up sooner or later.

I have at least three or four other images like that of women I’ve been to nudist resorts with.  Images I easily recall when I’m thinking of sexy women I’ve seen.  But in contrast to those images — perhaps less than half a dozen in all — I have seemingly endless memories of women walking down the street in tight shorts, short skirts, or flouncy dresses.

I imagine like most folks, I could spend a good hour or two — and probably have — just pulling up memories of sexy people I’ve seen in different venues — some from decades ago.  But so few are from nudist resorts.  I cannot be absolutely certain — memory is difficult to assess — but my guess is I have for the most part stored my nudist memories separately from my, “Wow! Look at her!” memories.

Now why is that?

Near as I can figure both from my own experience, and from talking with others about it,  nudists do not regard nudity as primarily a sexual experience, except perhaps when they are still novices at nudism.  Instead, nudity seems to be more an experience of openness, tolerance, and acceptance, than of sexuality.

That doesn’t mean the sexual feelings are entirely absent.  But those feelings are far from dominant. They are typically secondary — or perhaps even further down the ladder than secondary.  That is, in both my own experience, and — so far as I can tell — in the experience of many other nudists, you’re not oblivious to sex, but you usually become strangely insensitive to it.

I do not wish to give the impression I am against mixing sex with nudism.  For all I know, it would be mind-blowing to have sex at a nudist resort.  Nudity is a very emotionally intimate experience.  I can imagine adding to that physical intimacy.  And I know couples who do; I have yet to hear any of them complain.

Yet, so far as I can see, sex is not intrinsic to nudism.  I can see making it sexy.  But I don’t see it as necessarily sexy.  Indeed, it seems seeing someone on the street in tight pants is most often sexier than seeing them nude at a resort.

If that’s the case, why do you suppose that is?