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Sexuality as a political, economic and cultural force - Part Four PDF Print E-mail
Life – Consciousness

portrait_bwSexuality as socialization
Sexuality is a crucial factor in man's socialisation, that is, it prompts him to a sociability in which he will be able to express and satisfy his sexuality. This in itself is natural; what is negative is the fact that it often becomes the sole motive for socialisation.

 

As a main motive it inevitably also defines the level of social relations and their centre of gravity, but this exclusivity or disproportionate importance of the motive 'impoverishes' the quality of social relations, and when it is combined with seductiveness as sexuality, it destroys them at the very start, because seduction is a form of alienation. In reality, sexuality is a basic herd instinct which urges man towards co-existence with others. But the quality of the herd is not sufficient for man; it is long gone by as a motive and the relations which it is capable of supporting are inevitably those of the herd, that is, opportunistic, power relations, and impersonal.

But it is not this that man desires - relations in which the person is brought to the fore. It is relations in which the person can only be brought to the fore as dominant, and he will be one and the rest will be objects. The strange thing is that for the person to be highlighted and to survive as such in the consciousness of others, the person has to forget the herd approach and transubstantiate it into an affinity with judicious equality and good will.

The transcendence of animalism as individuality broadens individuality and makes it compatible with other individualities, since then all the individualities have referentiality to wholeness, without being lost, and simply intersect with one another. This applies to all relationships.

A central crisis in relations is the crisis of marriage and of the relations between the two genders. This crisis can lead to the development of broader and richer social relations, unconnected with sexuality, since as human beings we need a human consolatory presence. Marriage, however, as it was in the past, in terms of consciousness alienated families from the totality of society, because they felt themselves to be self-sufficient and indissoluble because of the restrictions on women and the low estimation and difficulty of divorce - this type of family was collective divisiveness.

All this means that we can see a good side to the crisis, if, of course, we respond correctly and with good will both to others and to the changes required by the future which is approaching. These changes render necessary the differentiation of the focusing of our consciousness and not only of our action, otherwise they cannot support themselves. And in order for us to understand this: there is no institution which can substitute for our consciousness. The whole of the human problem lies in precisely this point of maximum importance: that we want a magical change to take place to benefit us, but without us taking any part ourselves. Nevertheless, today's harsh loneliness, without the false sociability and security of the traditional family / 'prison', will perhaps lead us to a social opening which is independent of the cliché of this 'family' and of sexual desire - without in any way underestimating the potentially healthy family and sexuality.

If we do not create proper functioning human relations at all levels, then things will become even more distorted. We shall brought to an enforced ritualisation of society in which that uniformity which we so much fear will prevail, and individuality will be subjugated to this without our realising it, because it will have been effectively lost.

This is already happening at some initial stage, in which the mass models mesmerise, and create the illusion of individuality, but, in reality, are equating human beings through fashion and models - which in itself constitutes an imposed ritualisation of development, on the basis of a carefully worked out plan for success which predetermines our life from our birth. Freedom is simply the freedom to choose our lack of freedom, but this is in the end a wretchedness, entirely our own, due to a well-concealed wilful blindness.

It will be asked why ritualisation is certain in this instance. It is certain because ritualisation is a movement which corresponds to the movement of the consciousness and accords with the herd instinct, even if in the human mind it may be more sophisticated. It is exactly the same as the power of the symbols which have occluded the things symbolised. Ritualisation is related to the affinity of the spirit with the apparent form, with the revelation of the spirit in the form. If the consciousness does not operate - meaning that consciousness is the result of this affinity - then the whole charge of this function falls necessarily and unilaterally upon the form, with the result that ritualisation takes the place of consciousness and intensifies excessively. Thus the rejection of the spirit is an error and causes death of the consciousness.

A similar ritualisation was the imposition in the past of roles regarding the genders, parental relationships, friendship, and social relations. Relationships went no further than their 'institutional' roles, and this ritual, as a convention of external form, survived for a great length of time. Let us not forget social classes in Great Britain, which imposed ridiculous formalities of respect and submission. The same thing also happened with church authority and its formalities, which obscured meanings but increased power.

The situation at the time can be seen clearly today, but this is with the benefit of hindsight, and because these were imposed with harshness. Today, however, and for as long as there is a superficial freedom, standardisation will not be easy to discern. In addition, when someone chooses it voluntarily, he/she is not aware of the inner death, because he/she has the illusion of his/her 'will' - but even deliberate submission is not true will; but this is a fact which will be the subject of another analysis.


You may also read:
SEXUALITY AS A POLITICAL, ECONOMIC AND CULTURAL FORCE - PART ONE -- Introduction -Sexuality as inequality and as a means
SEXUALITY AS A POLITICAL, ECONOMIC AND CULTURAL FORCE - PART TWO -- Sexuality as self-definition
SEXUALITY AS A POLITICAL, ECONOMIC AND CULTURAL FORCE - PARE THREE -- Sexuality as an antidote to fear
SEXUALITY AS A POLITICAL, ECONOMIC AND CULTURAL FORCE - PART FIVE -- Sexuality as freedom
SEXUALITY AS A POLITICAL, ECONOMIC AND CULTURAL FORCE - PART SIX -- Sexuality as seduction
SEXUALITY AS A POLITICAL, ECONOMIC AND CULTURAL FORCE - PART SEVEN -- Sexuality as seduction in marriage


Ioanna Moutsopoulou, Lawyer

Member of the Secretariat of Solon NGO

Photo from Wikimedia

 
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