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“The Sexual Competition Hypothesis is based on the fact that throughout human evolutionary history the female shape has been a reliable indicator of the female's reproductive history and reproductive potential. The same is not true for men, where physical appearance, while relevant, is much less useful in assessing a man's reproductive potential. The visual signal for a female's peak reproductive potential in ancestral environments was the female's nubile shape, which was generally short-lived and declined with the repeated cycles of gestation and lactation.”

“The sexual competition hypothesis suggests that women are vulnerable to eating disorders because modern media augment the natural motivation for having a desirable body in order to get better mates. This explains why so many women use extreme caloric restriction in intense efforts to be attractive, but it does not by itself explain anorexia nervosa and bulimia.”

“The sexual competition model of eating disorders has two interlocking components. The first component is based on the universal male preference for a nubile -hourglass- body shape and the fact that women tend to accumulate body weight as they age, with the result that relative thinness is a reliable cue of youth and reproductive potential. The second component is specific to modern societies: as fertility declines and the age of reproduction shifts upward, women tend to retain an attractive nubile shape for longer, which increases the importance of thinness as an attractive display. At the same, a number of converging trends contribute to intensify real and perceived mating competition among women, especially for long-term partners. Specifically, socially imposed monogamy reduces the number of available men; urban living dramatically increases the number of potential desirable competitors; and the media paint a visual landscape full of unrealistically thin, attractive women. The net outcome of these social changes is a process of runaway sexual competition that leads to an exaggerated desire for thinness in girls and women. Ironically, the process is largely driven by female intrasexual competition rather than direct male choice, and the resulting -ideal body- may be too thin to be maximally attractive to men.”

“The sexual division of labor refers to women and men making different and complementary contributions to the household economy. Though the specific activities of each sex vary by culture, the gendered division of labor is a human universal. It is therefore assumed to have appeared well before modern humans started spreading across the globe sixty thousand to seventy thousand years ago.”

“The Sexual Episodes When folklore becomes degraded to a minor literary form, as the fairy-faith was degraded to the fairy tales we know today, it natualy loses much of its content: precisely those "adult" details that cannot be allowed to remain in children's books. The direct result of the censorship of spicy details in these marvelous stories is that they become mere occasions for amazement. The Villas-Boas case is hardly appropriate for nursery-school reading, but to eliminate the woman from the story would turn it into a tale without deep symbolic or psychological value. The sexual context is precisely what gives such accounts their significance and their impact. The sexual (and, in some cases mentioned by Budd Hopkins, the sadomasochistic) component of the abduction stories provides an emotional "encoding" that makes them unforgettable. Without the sexual context – without the stories of changelings, human midwives, intermarriage with the Gentry, of which we never hear in modern fairy tales – it is doubtful that the tradition about fairies would have survived through the ages. Nor is that true only of fairies: the most remarkable cases of sexual contact with nonhumans are not found in spicy saucer books, nor in fairy legends; they rest, safely stored away, in the archives of the Catholic Church. To find them, one must first learn Latin and gain entrance into the few libraries where these unique records are preserved. But the accounts one finds there make the Villas-Boas case and contemporary UFO books pale by comparison, as I believe the reader will agree before the end of this chapter.”

“The sexual impulse is to be regarded as the inner life of the tree (the species) upon which the life of the individual grows, like a leaf that is nourished by the tree, and assists in nourishing the tree; this is why that impulse is so strong, and springs from the depths of our nature. To castrate an individual means to cut him off from the tree of the species upon which he grows, and thus severed, leave him to wither: hence the degradation of his mental and physical powers. That the service of the species, i.e., fecundation, is followed in the case of every animal individual by momentary exhaustion and debility of all the powers, and in the case of most insects indeed by speedy death, on account of which Celsus said, “Seminis emissio est partis animæ jactura;” that in the case of man the extinction of the generative power shows that the individual approaches death; that excessive use of this power at every age shortens life, while, on the other hand, temperance in this respect increases all the powers, and especially the muscular powers, on which account it was part of the training of the Greek athletes; that the same restraint lengthens the life of the insect even to the following spring; all this points to the fact that the life of the individual is at bottom only borrowed from the species, and that all vital force is, as it were, force of the species restricted by being dammed up. But this is to be explained from the fact that the metaphysical substratum of life reveals itself directly in the species and only by means of this in the individual. Accordingly the Lingam with the Yoni, as the symbol of the species and its immortality, is worshipped in India, and, as the counterpoise of death, is ascribed as an attribute to the very divinity who presides over death, Siva.”

“The sexual license prevalent among {the} Sixties generation was deplorable, but no more so than predatory Capitalism, with cruel slums alongsideabsurd affluence: affluence which paid for...depictions of the Holy Family as a form of expiation. Love was the basis for what he believed. Promiscuity certainly violated that polestar, yet caring for others, even in "fooling around"--which was not to justify it--topped dog-eat-dog Capitalism.”

“The sexual mechanisms of the two genders are just not compatible, that’s the horrible truth of it. (...) This is a truth we dare not acknowledge these days - because sameness is our religion and heretics are no more welcome now than they ever were - but I’m going to acknowledge it, because I’ve always felt that humility before the facts is the only thing that keeps a rational man together. Be humble in the face of facts, and proud in the face of opinions, as George Bernard Shaw once said. He didn’t, actually. I just wanted to put some authority behind this observation of mine, because I know you’re not going to like it.”

“The sexual revolution completed the sexualisation of women. Both married and unmarried women were expected now to become experts in sexually servicing men, and to get over their own tastes and interests in order to become efficient at this task. Where once a large group of single women might have escaped the destiny of servicing men and concentrated upon their own life work, they were now conscripted into compulsory heterosexuality.”

“The Sexual Revolution offered us women this deal: you can particiapate in higher education and the labor market, as long as you agree to chemically neuter yourselves during your twenties, and endure expensive, humiliating, and possibly dangerous infertility treatment during your thirties and forties.”

“The sexual revolution... it was the first time I had read anything that came close to describing those feelings of being outside of my body, feeling the shame, all of it, that I really was able to connect to in that book. So it sort of blew my mind. I was also listening to Tori Amos at the same time, so I was like, "Wait, what's happening?!" It was all a part of that, probably when I was, like, 13.”

“The sexuality and reproductive capacities of enslaved women were central to understanding the expanding legal conception of slavery and its inheritability. Slavery conscripted the womb, deciding the fate of the unborn and reproducing slave property by making the mark of the mother a death sentence for her child. The negation or disfigurement of maternity, writes Christina Sharpe, “turns the womb into a factory reproducing blackness as abjection and turning the birth canal into another domestic middle passage.” Partus sequitur ventrem—replicates the fate of the slave across generations. The belly is made a factory of production incommensurate with notions of the maternal, the conjugal or the domestic. In short, the slave exists out of the world and outside the house.”