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Pornography Quotes

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Pornography Quotes

“To have been possessed by something so awful and so alien, and then the next morning wake up from it, remember what happened, and realize what I had done, with a clear mind and all my essential moral and ethical feelings intact at that moment, [I was] absolutely horrified that I was capable of doing something like that.”

“It is a fact of human nature that we derive pleasure from watching others engage in pleasurable acts. This explains the popularity of two enterprises: pornography and cafés. Americans excel at the former, but Europeans do a better job at the latter. The food and the coffee are almost beside the point. I once heard of a café in Tel Aviv that dispensed with food and drink all together; it served customers empty plates and cups yet charged real money. Cafés are theaters where the customer is both audience and performer.”

“When you are secure in yourself, know what turns you on, and enjoy watching your partner watch you experience sexual pleasure, you have a highly novel relationship grounded in love. The experience of seeing and being seen fuels lust and desire. This is exactly the way you integrate healthy lust and love into your sex life. It’s relational sex, not the old pornographic sex of past addictions.”

“Το ότι συγχρόνως υπήρχε και κάτι ουσιαστικά γελοίο σ' αυτό που συνέβαινε, δηλαδή ένα πλήθος από άντρες που κάθονταν με κατεβασμένα τα βρακιά ως τα γόνατα, ο καθένας στο θάλαμό του, βογκώντας και μουγκρίζοντας και τραβώντας το πέος τους πάνω κάτω, ενώ έβλεπαν ταινίες με γυναίκες που κάνανε σεξ με άλογα ή με σκυλιά, ή άντρες με πλήθος άλλους άντρες, δεν μπορούσαν να μην το βλέπουν, αλλά ούτε και να το λάβουνε υπόψη τους, καθότι ο γνήσιος πόθος και το γνήσιο γέλιο είναι ασυμβίβαστα πράγματα, κι αυτό που τους οδηγούσε εκεί ήταν ο πόθος. Όμως, γιατί ειδικά εκεί; Όλες οι ταινίες που μπορούσες να δεις εκεί, υπήρχαν και στο ίντερνετ και μπορούσες να τις δεις τελείως μόνος, χωρίς κίνδυνο να σε δουν άλλοι. Οπότε λοιπόν έπρεπε να υπάρχει κάτι σ' αυτήν την ανομολόγητη κατάσταση που έψαχναν να βιώσουν. Ήταν το ανήθικο, αναξιοπρεπές και βρώμικο της όλης υπόθεσης ή το κλειστό από όλους τους άλλους".”

“Moreover, there are things that it is wrong to watch but permissible to do — and I think this point would not have needed spelling out in the days before Internet pornography, and all the other temptations that lie in wait for our contemporaries. ‘ What am I doing watching this? ’ is a deep moral reaction — the ‘ guilt ’ version of the shame that would accompany the knowledge Downloaded from that other people are watching you watching. To explore this aspect of fantasy, which has of course been of great concern to psychologists and psychotherapists in recent years, is beyond my scope. But it points us towards an important feature of fantasy, which again distinguishes it from imagination — namely, that fantasy is addictive, and exhibits the pattern of press-button rewards which we find in other addictions. Neuroscientists have had a lot to say about this pattern, and about the dopamine surges on which it depends. But it is not simply a matter of deviant neural pathways. There is a deviant intentionality involved in fantasy, and one that is connected with other deviations from what I call the ‘ aesthetic understanding ’ — a pathway back to the self, that escapes the demands of the other”

“Most of the liberal defenses of pornography are equally muddled. Writers and university professors feel quite heroic in taking the witness stand to avow that some outrageously immoral book is somehow supremely moral. These men usually display two contradictory motives. First, they oppose the censorship of any book on any grounds as a matter of principle. Anything and everything should be freely published. Some would impose restraints on things that are Nazi, racist, or similarly tabooed, but many are earnest champions of unlimited freedom of publication. Unlimited freedom is for them a supreme good. Second, since unlimited freedom is seen as a supreme good, it follows that the results of such an unlimited freedom must somehow be good. They therefore feel it necessary to defend the moral integrity of such books as are attacked for their use of this license. As a result, these scholars and writers place themselves in a most amusing position: they are ready to defend anything attacked on moral grounds, as though freedom makes all its adherents good. No doubt if some avant-garde writer issued a book empty of everything save a cake of cow dung between its covers, scholars would not be lacking to interpret for a court what a profound and redeeming social commentary was at stake.”

“Pornography did not serve him either. Andrei used to have his personal kinks and fetishes, but after a while, nothing could get him off. For a long time, the only videos he would search were the ones titled: “Who is she?” The only thing that vitalized his self-play was the prospect of some woman on the earth no one knew of and could not find. There was something infinite to these tapes, not the appearance of the girls, but the agitating dissatisfaction and momentary access of a not-so-innocent stranger who men innocently lost forever. It consisted of poorly recorded videos, posted from a smartphone or webcam, and a desperate number of melancholy comments trying to search for the mystery woman. There were plenty of these recordings. But it broke Andrei even more when eventually he knew all the girls no one knew.”

“The modern proliferation of porn consumption, in short, has escalated both conflict between the sexes and the harms of female-female competition. The technology behind porn is modern. The sexual psychology it exploits is evolutionary ancient.”

“Men are visually aroused by women's bodies and less sensitive to their arousal by women's personalities because they are trained early into that response, while women are less visually aroused and more emotionally aroused because that is their training. This asymmetry in sexual education maintains men's power in the myth: They look at women's bodies, evaluate, move on; their own bodies are not looked at, evaluated, and taken or passed over. But there is no "rock called gender" responsible for that; it can change so that real mutuality--an equal gaze, equal vulnerability, equal desire--brings heterosexual men and women together.”

“A consequence of female self-love is that the woman grows convinced of social worth. Her love for her body will be unqualified, which is the basis of female identification. If a woman loves her own body, she doesn't grudge what other women do with theirs; if she loves femaleness, she champions its rights. It's true what they say about women: Women are insatiable. We are greedy. Our appetites do need to be controlled if things are to stay in place. If the world were ours too, if we believed we could get away with it, we would ask for more love, more sex, more money, more commitment to children, more food, more care. These sexual, emotional, and physical demands would begin to extend to social demands: payment for care of the elderly, parental leave, childcare, etc. The force of female desire would be so great that society would truly have to reckon with what women want, in bed and in the world.”

“Women could probably be trained quite easily to see men first as sexual things. If girls never experienced sexual violence; if a girl's only window on male sexuality were a stream of easily available, well-lit, cheap images of boys slightly older than herself, in their late teens, smiling encouragingly and revealing cuddly erect penises the color of roses or mocha, she might well look at, masturbate to, and, as an adult, "need" beauty pornography based on the bodies of men. And if those initiating penises were represented to the girl as pneumatically erectible, swerving neither left nor right, tasting of cinnamon or forest berries, innocent of random hairs, and ever ready; if they were presented alongside their measurements, length, and circumference to the quarter inch; if they seemed to be available to her with no troublesome personality attached; if her sweet pleasure seemed to be the only reason for them to exist--then a real young man would probably approach the young woman's bed with, to say the least, a failing heart.”

“A man is unlikely to be brought within earshot of women as they judge men's appearance, height, muscle tone, sexual technique, penis size, personal grooming, or taste in clothes--all of which we do. The fact is that women are able to view men just as men view women, as objects for sexual and aesthetic evaluation; we too are effortlessly able to choose the male "ideal" from a lineup and if we could have male beauty as well as everything else, most of us would not say no. But so what? Given all that, women make the choice, by and large, to take men as human beings first.”

“Men who read it [beauty pornography] don't do so because they want women who look like that. The attraction of what they are holding is that it is not a woman, but a two-dimensional woman-shaped blank. The appeal of the material is not the fantasy that the model will come to life; it is precisely that she will not, ever. Her coming to life would ruin the vision. It is not about life. Ideal beauty is ideal because it does not exist; The action lies in the gap between desire and gratification. Women are not perfect beauties without distance. That space, in a consumer culture, is a lucrative one. The beauty myth moves for men as a mirage, its power lies in its ever-receding nature. When the gap is closed, the lover embraces only his own disillusion.”

“We do not have to spend money and go hungry and struggle and study to become sensual; we always were. We need not believe we must somehow earn good erotic care; we always deserved it. Femaleness and its sexuality are beautiful. Women have long secretly suspected as much. In that sexuality, women are physically beautiful already; superb; breathtaking. Many, many men see this way too. A man who wants to define himself as a real lover of women admires what shows of her past on a woman's face, before she ever saw him, and the adventures and stresses that her body has undergone, the scars of trauma, the changes of childbirth, her distinguishing characteristics, the light is her expression. The number of men who already see in this way is far greater than the arbiters of mass culture would lead us to believe, since the story they need to tell ends with the opposite moral.”

“The beauty myth sets it up this way: A high rating as an art object is the most valuable tribute a woman can exact from her lover. If he appreciates her face and body because it is hers, that is next to worthless. It is very neat: The myth contrives to make women offend men by scrutinizing honest appreciation when they give it; it can make men offend women merely by giving them honest appreciation. It can manage to contaminate the sentence "You're beautiful," which is next to "I love you" in expressing a bond of regard between a woman and a man. A man cannot tell a woman that he loves to look at her without risking making her unhappy. If he never tells her, she is destined to be unhappy. And the "luckiest" woman of all, told she is loved because she's "beautiful," is often tormented because she lacks the security of being desired because she looks like who she lovably is.”

“Our society does reward beauty on the outside over health on the inside. Women must not be blamed for choosing short-term beauty "fixes" that harm our long-term health, since our life spans are inverted under the beauty myth, and there is no great social or economic incentive for women to live a long time. A thin young woman with precancerous lungs [who smokes to stay thin] is more highly rewarded socially that a hearty old crone. Spokespeople sell women the Iron Maiden [an intrinsically unattainable standard of beauty used to punish women for their failure to achieve and conform to it]and name her "Health": if public discourse were really concerned with women's health, it would turn angrily upon this aspect of the beauty myth.”

“Young women today feel vulnerable to judgment; if a harsh sentence is passed (or even suspected or projected), it is not her reputation that suffers so much as the stability of her moral universe. They did not have long to explore the sexual revolution and make it their own. Before the old chains had grown cold, while young women were still rubbing the circulation back into their ankles and taking tentative steps forward, the beauty industries levied a heavy toll on further investigations, and beauty pornography offered them designer bondage.”

“Beauty" and sexuality are both commonly misunderstood as some transcendent inevitable fact; falsely interlocking the two makes it seem doubly true that a woman must be "beautiful" to be sexual. That of course is not true at all. The definitions of both "beautiful" and "sexual" constantly change to serve the social order, and the connection between the two is a recent invention.”

“Self-denial can lock women into a smug and critical condescension to other, less devout women. According to Appel, cult members develop..."an attitude of moral superiority, a contempt for secular laws, rigidity of thought, and the diminution of regard for the individual." A premium is placed on conformity to the cult group; deviation is penalized. "Beauty" is derivative; conforming to the Iron Maiden [an intrinsically unattainable standard of beauty that is then used to punish women physically and psychologically for failure to achieve and conform to it] is "beautiful." The aim of beauty thinking, about weight or age, is rigid female thought. Cult members are urged to sever all ties with the past: "I destroyed all my fat photographs!"; "It's a new me!”

“In a sexual double standard as to who receives consumer protection, it seems that if what you do is done to women in the name of beauty, you may do what you like. It is illegal to claim that something grows hair, or makes you taller, or restores virility, if it does not. It is difficult to imagine that the baldness remedy Minoxidil would be on the market if it had killed nine French and at least eleven American men. In contrast, the long-term effects of Retin-A are still unknown--Dr. Stuart Yusps of the National Cancer Institute refers to its prescription as "a human experiment"--and the Food and Drug Administration has not approved it yet dermatologists are prescribing it to women at a revenue of over $150 million a year.”

“Why does the social order feel the need to defend itself by evading the fact of real women, our faces and voices and bodies, and reducing the meaning of women to these formulaic and endlessly reproduced "beautiful" images? Though unconscious personal anxieties can be a powerful force in the creation of a vital lie, economic necessity practically guarantees it. An economy that depends on slavery needs to promote images of slaves that "justify" the institution of slavery. Western economies are absolutely dependent now on the continued underpayment of women. An idealogy that makes women feel "worth less" was urgently needed to counteract the way feminism had begun to make us feel worth more. This does not require a conspiracy; merely an atmosphere. The contemporary economy depends right now on the representation of women within the beauty myth.”

“Where woman do not fit the Iron Maiden [societal expectations/assumptions about women's bodies], we are now being called monstrous, and the Iron Maiden is exactly that which no woman fits, or fits forever. A woman is being asked to feel like a monster now though she is whole and fully physically functional. The surgeons are playing on the myth's double standard for the function of the body. A man's thigh is for walking, but a woman's is for walking and looking "beautiful." If women can walk but believe our limbs look wrong, we feel that our bodies cannot do what they are meant to do; we feel as genuinely deformed and disabled as the unwilling Victorian hypochondriac felt ill.”

“Sexual satisfaction eases the stranglehold of materialism, since status symbols no longer look sexual, but irrelevant. Product lust weakens where emotional and sexual lust intensifies. The price we pay for artificially buoying up this market is our heart's desire. The beauty myth keeps a gap of fantasy between men and women. That gap is made with mirrors; no law of nature supports it. It keeps us spending vast sums of money and looking distractedly around us, but its smoke and reflection interfere with our freedom to be sexually ourselves.”

“Never," enjoins a women's magazine, "mention the size of his [penis] in public...and never, ever let him know that anyone else knows or you may find it shrivels up and disappears, serving you right." That quotation acknowledges that critical sexual comparison is a direct anaphrodisiac when applied to men; either we do not yet recognize that it has exactly the same effect on women, or we do not care, or we understand on some level that right now that effect is desirable and appropriate. A man is unlikely to be brought within earshot of women as they judge men's appearance, height, muscle tone, sexual technique, penis size, personal grooming, or taste in clothes--all of which we do. The fact is that women are able to view men just as men view women, as objects for sexual and aesthetic evaluation; we too are effortlessly able to choose the male "ideal" from a lineup and if we could have male beauty as well as everything else, most of us would not say no. But so what? Given all that, women make the choice, by and large, to take men as human beings first.”

“Jackson Pollock and Hugh Hefner both rose to prominence in the 1950s, though Pollock’s appeal was that no one understood him, and Hefner’s appeal was that no one misunderstood him. When Modern men think of art, they tend to think of such highs and lows. In the midst of this daring game of extremes, art lost the common touch.”

“Even the world’s greatest actor cannot fake an erection.”

“What this suggests is that ‘widely used’ obstetric and infant drugs such as phenobarbital dysregulate the infant’s dopaminergic (dopamine-activating) system, permanently reducing his potential for pleasure and creating an imbalance he later seeks to redress through dopaminergic compulsions – substance-use disorders involving drugs such as cannabis, heroin, or LSD, say. Or sexual addiction. And, while the nature of pornography is determined by the culturally sanctioned birth abuses of mothers and babies, the impact of pornography is determined by the susceptibility created by drugs given to mothers and children.”

“The women in porn plead to be abused. They call themselves whores and sluts. They are beaten and penetrated by groups of men. Their faces are covered with semen from dozens of masturbating men, their anuses are penetrated repeatedly by lines of partners, and they are raped. The women portrayed in the films exist to fulfill the desire of men in the most degrading and painful way possible. Nearly all porn dialogue includes lines from women such as I am a cunt, I am a bitch. I am a whore. I am a slut.”

“I believe...that to be very poor and very beautiful is most probably a moral failure more than an artistic success. Shakespeare would have done well in any generation because he would have refused to die in a corner; he would have taken the false gods and made them over; he would have taken the current formulae and forced them into something lesser men thought them incapable of. Alive today he would undoubtedly have written and directed motion pictures, plays, and God knows what. Instead of saying, "This medium is not good," he would have used it and made it good. If some people called some his work cheap (which some of it was), he wouldn't have cared a rap, because he would know that without some vulgarity there is no complete man. He would have hated refinement, as such, because it is always a withdrawal, and he was too tough to shrink from anything.”

“He took me between his knees and shuffled some photographs before my eyes with his dextorous hands, showing me images of naked women and boys in strange positions. I leant against him and peered at those delicate human bodies with distant, unseeing eyes, as the fluid of a vague agitation that had suddenely clouded the air reached me, running through me in a shiver of anxiety, a wave of sudden understanding. In the meantime, the haze of a smile that had appeared under his soft, beautiful moustache, the germ of desire that had stretched across his temple in a pulsing vein, the tension holding his features together for a momenr, fell back into nothingness, and his face departed into absence, forgot itself, and disintegrated.”

“For the first time in history, children are growing up whose earliest sexual imprinting derives not from a living human being, or fantasies of their own; since the 1960s pornographic upsurge, the sexuality of children has begun to be shaped in response to cues that are no longer human. Nothing comparable has ever happened in the history of our species; it dislodges Freud. Today's children and young men and women have sexual identities that spiral around paper and celluloid phantoms: from Playboy to music videos to the blank females torsos in women's magazines, features obscured and eyes extinguished, they are being imprinted with a sexuality that is mass-produced, deliberately dehumanizing and inhuman.”

“She may resent Playboy because she resents feeling ugly in sex--or, if "beautiful," her body defined and diminished by pornography. It inhibits in her something she needs to live, and gives her the ultimate anaphrodisiac: the self-critical sexual gaze. Alice Walker's essay "Coming Apart" investigates the damage done: Comparing herself to her lover's pornography, her heroine "foolishly" decides that she is not beautiful.”

“Revolutionary theory also enshrined the living utopian hope that the State would wither away, and that the political sphere would negate itself as such, in the apotheosis of a finally transparent social realm. None of this has come to pass. The political sphere has disappeared, sure enough - but so far from doing so by means of a self-transcendence into the strictly social realm, it has carried that realm into oblivion with it. We are now in the transpolitical sphere; in other words, we have reached the zero point of politics, a stage which also implies the reproduction of politics, its endless simulation. For everything that has not successfully transcended itself can only fall prey to revivals without end. So politics will never finish disappearing - nor will it allow anything else to emerge in its place. A kind of hysteresis of the political reigns. Art has likewise failed to realize the utopian aesthetic of modern times, to transcend itself and become an ideal form of life. (In earlier times, of course, art had no need of self-transcendence, no need to become a totality, for such a totality already existed - in the shape of religion.) Instead of being subsumed in a transcendent ideality, art has been dissolved within a general aestheticization of everyday life, giving way to a pure circulation of images, a transaesthetics of banality. Indeed, art took this route even before capital, for if the decisive political event was the strategic crisis of 1929, whereby capital debouched into the era of mass trans politics, the crucial moment for art was undoubtedly that of Dada and Duchamp, that moment when art, by renouncing its own aesthetic rules of the game, debouched into the transaesthetic era of the banality of the image. Nor has the promised sexual utopia materialized. This was to have consisted in the self-negation of sex as a separate activity and its self-realization as total life. The partisans of sexual liberation continue to dream this dream of desire as a totality fulfilled within each of us, masculine and feminine at once, this dream of sexuality as an assumption of desire beyond the difference between the sexes. In point of fact sexual liberation has succeeded only in helping sexuality achieve autonomy as an undifferentiated circulation of the signs of sex. Although we are certainly in transition towards a transsexual state of affairs, this has nothing to do with a revolution of life through sex - and everything to do with a confusion and promiscuity that open the door to virtual indifference (in all senses of the word) in the sexual realm.”