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Quote by Robert L. Slater

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Robert L. Slater

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“Griffin Hansbury, who was born female but underwent a sex change after graduating from college, has another well-informed view of the powers of testosterone. “The world just changes,” he said. “The most overwhelming feeling was the incredible increase in libido and change in the way I perceived women.” Before the hormone treatments, Hansbury said, an attractive woman in the street would provoke an internal narrative: “She’s attractive. I’d like to meet her.” But after the injections, no more narrative. Any attractive quality in a woman, “nice ankles or something,” was enough to “flood my mind with aggressive pornographic images, just one after another…Everything I looked at, everything I touched turned to sex.” He concluded, “I felt like a monster a lot of the time. It made me understand men. It made me understand adolescent boys a lot.”

“Typically, one of the arguments against the ethicalness of chemical castration is that it affects the very core of personhood, part of which is sexual drive and sexual fantasizing, by indirectly acting on the CNS (…) But, I think, an equally good argument could be that it interferes with basic homeostatic processes of the organism, regulated by the autonomic PNS and the endocrine system. Maybe the public tends to agree with chemical castration of sexual offenders, especially of pedophiles, not only because of the terrible acts they have committed, but also because there is a hidden prejudice that the “real or genuine person” of such offenders is a mind that has been captured by hormones, and that there is nothing wrong in “killing off these hormones and liberate the person from their vicious influence” (…) I say it is a prejudice because part of what it means to be a mentally healthy and well adapted individual involves a huge influence of the hormonal component, not only testosterone, but all other hormones, and, as a matter of fact, sexual offenders do not have abnormally high levels of free testosterone.”

“la admiración por el Padre, símbolo de lo cerrado y agresivo, capaz de chingar y abrir, se transparenta en una expresión que empleamos cuando queremos imponer a otro nuestra superioridad: "Yo soy tu padre" […] No es el fundador de un pueblo; no es el patriarca que ejerce la patria protestad; no es rey, juez, jefe de clan. Es el poder, aislado en su misma potencia, sin relación ni compromiso con el mundo exterior. Es la incomunicación pura, la soledad que se devora a sí misma y devora lo que toca. No pertenece a nuestro mundo; no es de nuestra ciudad; no vive en nuestro barrio. Viene de lejos, está lejos siempre. Es el extraño. Es imposible no advertir la semejanza que guarda la figura del "macho" con la del conquistador español. Ése es el modelo –más mítico que real– que rige las representaciones que el pueblo mexicano se ha hecho de los poderosos: caciques, señores feudales, hacendados, políticos, generales, capitanes de industria. Todos ellos son "machos, "chingones".”