The well-known media person Zhang Wen was reported to be sexually assaulted, and many people reported sexual harassment. This matter seems to be a bit long today. Now, I am most impressed by Zhang Wen’s words when he defended himself: the media circle, the public circle, eating and drinking, taking photos together, cuddling and holding normal things. How did it become sexual harassment?
I can imagine his wrong expression. This matter is not self-contained, and this article does not want to talk too much. Perhaps only when everyone calms down, can you ask this question: What is the sexual concept of Zhang Wen? Why does he think that it is normal for him to hug and touch his thighs, and the woman who is harassed by him thinks this is an offense?
In the past two days, I saw a post written by a girl and reported a leading sexual harassment by a media. The evidence is that the two chat in WeChat. The two are fellow villagers. When they talk about the delicious pasta in their hometown, the middle-aged male leader said: “It is just like your taste.” The girl wanted to seek an internship and had never seen the leader. She felt uncomfortable with this sentence. The friend told her that this was sexual harassment, so she wrote a post. My focus is on the girl’s feelings: Why do you think this is sexual harassment after someone else tells you?
This kind of confusion, I believe many people have, it reflects our complex attitude towards sex. On the one hand, we are able to accept some of the “sex” that people in the past seem “inconceivable”, such as a man who declares to fall in love with a tree. On the other hand, many behaviors that people did not think were problematic in the past, such as erotic jokes at the dinner table, are now considered problematic. Are we becoming more open or more conservative?
The German scholar Volkma Siguchi’s “Sexuality and Sexuality: A 99 Cases of Critical Theory” may answer these questions. Siguchi is the director of the Institute of Sexual Science at the University of Frankfurt, Germany, and a professor of special sociology. As the world’s top sexologist, he is also a sociologist and a therapist in sexual relationship. This multiple identity gives him multiple perspectives on the problem.
On the whole, human research on the crucial issue of sex is far behind the practice of sex. So far, Freud’s “Sexual Desires” is still the authoritative work in this field, and some of his views have been challenged (such as the baby’s sexual desire, now more mainstream views emphasize an attachment’s emotions) But his analytical framework still affects many people. Michel Foucault’s work in “Sexual Experience History” reveals the power suppression factor in sexual desire, but his esteem for SM has made it difficult for many people to accept.
Siguxi hopes to propose a systematic “critical theory of relevance”, but this is almost an impossible task. He himself realized that building a system is impossible and is bound to be attacked by many people. All, he did not forget to emphasize that this book is just a “one European white male” view. This identity has two meanings, both racial and gender. It may already mean some kind of “prejudice” (Chinese men are different from white men).
Therefore, the book has 99 chapters and more than 700 pages. It explores all aspects of sexual desire and sexual behavior, but it has not developed into a kind of “system”. This may be the merit of this book. Readers don’t have to read the full chapters, just look at a few chapters that are of interest or are being plagued by the catalogue (the discussion of feminism spans several chapters and topics). This is a typical German long column, even a chapter, has reached some academic esoteric.
As a professor at the University of Frankfurt, he claimed to explore the “critical theory”, which is reminiscent of the critical tradition of the Frankfurt school. In fact, Siguhi also inherited the school’s critique of capitalism, taking the discussion of prostitution as an example. We can see the way in his mind.
Siguxi believes that the universal relationship in which we live and work is actually a kind of nature that sells our soul and body in prostitution. “Prostitution is our way of life. We are all available for sale and are also bought. Some people provide the body, some are selling their souls, many are selling ‘moral’, but everyone is betraying the spirit. Those still Those who participate in social life are offering themselves, marking prices, and then selling themselves.”
We can see that he is investigating prostitution in the entire social relationship. Prostitution is of course a normal and reasonable act. Germany introduced the prostitution law in 2002, and each sex worker has a tax number. In Hamburg alone, there are more than 3,000 women and about 1,000 men working in this job. Every day, 1 million people in Germany enjoy the services of sex workers.
In this way, there is nothing new about Siguxi’s view. He is only using a wonderful sentence to describe the reality. But he went on to say: “High praise for marriage, but also appreciation for prostitution.” (497 pages) This view may be welcomed by feminism: due to the widespread inequalities in society (women and female doctors are always It takes several times more effort than a male colleague to survive the competition. Marriage is also structurally similar to prostitution, and it is also the exploitation of women.
This is the “critic thinking” of Siguxi. On the one hand, he sees the unfair treatment of sex work in society. Even in Germany, which recognizes the legalization of prostitution, people still despise sex workers. Therefore, from an equal perspective, he wants Forced to engage in prostitution, this is quite obvious leftist position. He sang praises for prostitution, but also pointed out the lack of such behavior: prostitution is only exploitation and business, thus eliminating the art of lust in human sexuality. Therefore, prostitution is usually not pornographic or even anti-pornographic. “The art of faint lust in our culture has been uprooted. This is a real scandal.”
Of course, this kind of thinking does not run through 99 topics. Sometimes, Siguxi is not so avant-garde, and even a bit conservative. In the Internet age, sexual desire and sexual behavior have long been diversified. Gender is pluralistic, no longer a simple binary opposition between men and women; sexual behavior is also pluralistic, same-sex, bisexual, fetish, pluralistic love, etc. In such an era, people no longer feel for some novel sexual behavior. It’s a big surprise, it seems that everything is possible and everything is reasonable. In this case, Siguchi began to emphasize a “sexual core”, he believes that the feelings based on sexual organs still have a fundamental meaning.
“Sexual Appetite and Sexual Behavior: A Critical Thought of 99 Thoughts” is not the popular sex reading, but these 99 thoughts, most of the topics are the same as the above discussion of “prostitution”, based on Realistic thinking. It can still be seen as a collection, not a guide to sexual life, but an inspiration to thinking, which is especially important for readers who are caught in sexual confusion.