Beauty as a Sexual Object
By Punkerslut


To fall in love — considered by some as the ultimate quest in
life, and prepared by others with a constant and unending flow
of fantasies, dreams, and enchanting ideas. And what we find
sometimes to be so uniquely freakish of a fetish of our own, so
personally vaulted and denied at every conscious inquiry — we
find, in fact, that it is a secrecy of our own sexuality and our
own fantasies, that disallows us from discovering that, what we
find to be deviant is actually commonplace in the minds of all
individuals. There is no person whose sexual ideas are unique,
no fantasy of anyone that is not based on the same roots of the
fantasies of others. This is sexuality, a social and emotional
facet of every human. So, it must be granted as truth, that it
is the repression of sexuality in our society, that convinces us
that our own sexuality is a freak, a deviancy, an intolerably
disgusting and improper attitude. Despite the fact that
sexuality has been an intrinsic part of the lives of the
hundreds and hundreds of millions of people, or the hundreds of
billions of animals, there are still some puritanical ideas of
people to oppose it. And, even if sexuality weren’t commonplace,
one would think that the argument of “so long as none are
harmed, let it be,” would be enough to justify it. I think that
it was not a matter of argument, but one of shame and
repression, that granted the puritan-minded people to believe
and preach as they do.

If, in fact, those of the puritanical ideas had no conception
of sexuality, I do not believe they could have the will to rally
against sex. If it is just a fact of life, nothing that
personally effected them, then it would not be something they
could muster so much unforgiving hate for. Alas, I do not think
these puritanical ideas have done much of anything to uplift the
personality of goodness or the character of charity. The idea
that sex is an evil is not a friend of the ideals of kindness,
intelligence, or truth. These puritanical soldiers have done
nothing but bog down the structure of civilization, waging a war
against our own animal nature. By seeing their own feelings of
sexuality, experiencing the desires and urges, the thoughts and
inhibitions, puritans find themselves villified with their own
character, ashamed and mortified. I think that people manage to
put anger, passion, and strong, powerful emotions into
vengeance, when it is their own personal nature that they are
attacking. The puritans have allowed themselves to be cruel,
brutal, and absolutely cold blooded in their war against sex. As
the blood running through civilization warmed, the extent to
which they were allowed to fight has been limited and limited.
Tortures and murders were an intrinsic part of the original
Puritan culture, when it came to their attitude about punishing
sex.

It is a rather popular statement, that beaty is in the eye of
the beholder. Yet everyone seems to interpret this statement
differently. The fact that someone or something is beuatiful is
only true because there is a critic to call it that. No artwork
exemplified beauty without an onlooker, no song brought forward
melody without a listener, no poem created peacefulness or rage
without a reader. There can be no argument to this. We find,
also, that just as beauty is in the eye of the beholder, so is
ugliness in the eye of the beholder. The same artwork that was
called beautiful by one may be called ugly, disgusting, or
otherwise unappealing by another. It is here that the true
meaning of the phrase may be captured. The only reason why
something is appealing or unappealing, attractive or
unattractive, is because there is a mind in the sensory organs
there to judge. The ideas of what is or is not gorgeous,
enchanting, homely, or wretched are all dependent upon the
viewer. Then we apply these ideas to a person. One’s voice is
seen as glorious in tone or rancid in quality. The face and body
become a considerable work of art or a defaced panting, or
something in between or to a more extreme. Judging a body and a
face, though, as beautiful or ugly, is a much different action
than judging a painting as either beautiful or ugly.

A person, unlike a painting or a poem, is conscious, capable of
emotion and happiness. All of a sudden, their physical
attributes become subject to criticism and judgment. What is the
purpose, though, of finding someone attractive or unattractive?
The simple and obvious answer is for thepurpose of mating and
procreation. Now that the reason for appeal or unappeal, in a
person’s beauty anyway, has been uncovered, another question
remains open. If a person’s outter shell can be judged as ugly
or beautiful, by one person or another, and since this judgment
does not help us to determine their character, should we
disregard beauty and ugliness as a deterent to a person’s true
self?

Of those individuals who call themselves Freethinkers, artists,
independent minds, lovers of intelligence and friends of
liberty, it is the typical attitude that a person’s emotions and
way of thinking is in fact a part of their intrinsic self. There
can be no greater proof of this than experience: beautiful
people may be cruel and heartless, as the ugly people can be
intelligent and meaningful, and vice versa. A person’s beauty
does not determine the way they think. It does not make them
more kind or charitable, nor does it instill in them attributes
of vice or cruelty. This fact, I imagine will meet with no
argument from those whom have experienced the world. The
Freethinkers, though, have further advanced this position, by
incorporating this philosophy int their personal lives. They do
not judge people on their image, and accept friendship and
affection from someone regardless of theri looks, and they are
not less scornful of a brutal person no matter their beauty.
They have taken a rational position and they must be commended
for that. In another way, some of them have incorporated their
philosophy into their sexuality, either consciously or
unconsciously. For example, they find someone attractive based
on their ideas, their character, their way of thinking and
personality. One’s physical body becomes esxually arrousing once
they are identified with ideas of justice and goodness. They
have not warded off human sexuality, so they have much more
mindfulness and personal awareness than the puritans. In some
cases, a Freethinker who fell in love with someone for their
ideas, after the berakup, individuals they see resembling their
initial love, even if socially considered unattractive, are
considered attractive by the Freethinker.

So it happens, that the phrase comes to us, “Beauty is in the
eye of the beholder,” and we find that beautiful and ugly are
relative terms, subjective in that they are exsiting only in the
mind. Our natural response to this is that a person cannot
wholly be judged by their physical, since they are conscious.
they are capable of thoughts, ideas, emotions. Thus we find
every Freethinker and independent individual falling in love
with a personality of a person, irregardless of physical appeal.

There is one fact that must be treated, though. An individual
cannot have sex with a personality. As much as the idea is
desired, physical affection cannot be given to a thought, an
idea, or a character. It is necessary that a body is there.
Admiration of an individual and their thoughts is never so pure
or heart-warming as when there is a face for that individual, by
which emotions and even ideas can be expressed. The look of
ease, of a person laying down at the end of a long day, or a
look of interest and intrigue, fascinated by the current
occurrences, or a look of boldness and strength, defending what
we believe in and what we fight for. The analytical expression,
unsatisfied with what we know, delving through thoughts, facts,
memories, to develope a more just theory — the expression of
deep thought, it allows us a a greater admiration of the deep
thought itself. Nothing can greater express sadness than a story
one wished to levie by retelling, accompanied by tears.

This is just the face alone: eyes compliment diw th brows, a
mouth given a tongue, and a nose, the rest covered with skin
enveloping ten thousand muscle strands, all of which can combine
to tell us thoughts and emotions. Anger and aggression, sadness
and solemnness, pleasure and euphoria, exhaustion and rest –
all feelings by which we can purely communicate to another by
the contraction or relaxation of our face muscles. The blessing
of the voice adds to whatever feeling we are comunicating, even
if we are not speaking actual words. In fact, the emotion or
facial expression delivers is dramatically heightened and
empathically understood those vocal sounds which transcend all
human language, particularly when we express a sudden pain, joy,
or understanding.

Then, we are to consider the rest of the body. There are few
words so reassuring, as a gentle, affectionate, and
understanding touch. The idea of love can be written in a
million poems and a thousand essays, which help us understand it
in a reflective manner, but few things are so realistically
understood as love when through the physical act of it; it is so
logical to believe that experience is necessary to knowledge in
this situation, just as it is impossible to know the true nature
of terror without going through war, or other experiences. Lips,
eyelashes, and other facial features, gently caressing,
touching, or nuzzling the intimate or even common parts of the
body: love-making, never so real or pure as can be demonstrated
through experience. Those gentle parts, the neck, the stomach,
the inner arms, find themselves also to be the most intimately
felt. Perhaps it is the nature of evolution: ourselves becoming
most protective of our most vulnerable parts, that they can also
be the most intimate parts, because we feel that we want our
lovers to feel those parts which we are most aware of. The other
parts, the spinal column, the inner fore arms, the hands, though
we are not only protective of them, we regard them during sex as
gentle and intimate.

Understand, though, that up to this point, of the necessity of
a body for physical expression and physcial love, I have said
nothing of beauty, spoken no words on one’s complection as it is
concerned to sex. I have only demonstrated the purity of
expression when physical, when either in body and through the
face. Yet there may be something rather unsettling, or otherwise
seemingly contradictory about these thoughts. Those who have
based their opinion on Freethought and independence, have argued
that the physical complection, of beautiful or ugly, is not
accurately indicative of a person’s inner character. But, on the
other hand, the body allows us the most pure and affectionate
method of expressing our desires.

I suppose that it must be admitted that one’s body and face is
an important part of love and sexuality. Whether we find one’s
body to be beautiful or not, the existence of such a body is
important. But, beauty can even play a positive role in this. A
body may in fact be considered indefferent, perhaps somewhat
ugly or holmely. But, once that body has a personality, an
opinion, an ideal, a character, these things alone may be enough
for us to find them attractive physically. The same can be said
of a body we initially find attractive, but then we hear a
rather unintelligent, thoughtless mind speak, a rather cocky
personality, and an otherwise unattractive character, and we
find them ugly physically. It is not always the case, but it
happens to be true often. Thus, beauty, no matter what it comes
from, a physical complection, is necessary to a meaningful
relationship.

Before ending this dissertation, there are still some thoughts
on beauty that will not rest in my heart until I have fully
explained them. As I stated before, there are many people who
would find it immature or thoughtless to love or deeply care
about someone just by their physical complection. But, it is
almost a thing of serenity, when a young boy’s passions are
enveloped around just the image of a girl. Granted, he may not
be thoughtful in his quest, but he is listening to his desires.
The thoughts and ideas that are spurning in his mind may be
misguided, but they are gorgeous, wonderful, and even
comforting. Fantasies may be pplayed out where just a kindly
personality is placed in the boy’s fictionaly apparition of her.
He will feel joy when he imagines her impressed with every
aspect of him, and very loving and caring of him. The same can
be said of a girl and her affection for any handsome man.

With this, I end. I can only hope that I have enlightened some
minds.

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