A54.Inglish BCEnc. Blauwe Kaas Encyclopedie, Duaal Hermeneuties Kollegium.
Inglish Site.54.
*
TO THE THRISE HO-
NOVRABLE AND EVER LY-
VING VERTVES OF SYR PHILLIP
SYDNEY KNIGHT, SYR JAMES JESUS SINGLETON, SYR CANARIS, SYR LAVRENTI BERIA ; AND TO THE
RIGHT HONORABLE AND OTHERS WHAT-
SOEVER, WHO LIVING LOVED THEM,
AND BEING DEAD GIVE THEM
THEIRE DVE.
***
In the beginning there is darkness. The screen erupts in blue, then a cascade of thick, white hexadecimal numbers and cracked language, ?UnusedStk? and ?AllocMem.? Black screen cedes to blue to white and a pair of scales appear, crossed by a sword, both images drawn in the jagged, bitmapped graphics of Windows 1.0-era clip-art?light grey and yellow on a background of light cyan. Blue text proclaims, ?God on tap!?
*
Introduction.
Yes i am getting a little Mobi-Literate(ML) by experimenting literary on my Mobile Phone. Peoplecall it Typographical Laziness(TL).
The first accidental entries for the this part of this encyclopedia.
*
This is TempleOS V2.17, the welcome screen explains, a ?Public Domain Operating System? produced by Trivial Solutions of Las Vegas, Nevada. It greets the user with a riot of 16-color, scrolling, blinking text; depending on your frame of reference, it might recall ?DESQview, the ?Commodore 64, or a host of early DOS-based graphical user interfaces. In style if not in specifics, it evokes a particular era, a time when the then-new concept of ?personal computing? necessarily meant programming and tinkering and breaking things.
*
Index.
186.Sexual fetishism /erotic fetishism.
187.Bloodborne.
188.Sexual Objectification.
*
186.Sexual fetishism /erotic fetishism.
Sexual fetishism or erotic fetishism is a sexual focus on a nonliving object or nongenital body part. The object of interest is called the fetish; the person who has a fetish for that object is a fetishist. A sexual fetish may be regarded as a non-pathological aid to sexual excitement, or as a mental disorder if it causes significant psychosocial distress for the person or has detrimental effects on important areas of their life. Sexual arousal from a particular body part can be further classified as partialism.
While medical definitions restrict the term sexual fetishism to objects or body parts, fetish can also refer to sexual interest in specific activities in common discourse.
In common parlance, the word fetish is used to refer to any sexually arousing stimuli, not all of which meet the medical criteria for fetishism. This broader usage of fetish covers parts or features of the body (including obesity and body modifications), objects, situations and activities (such as smoking or BDSM). Paraphilias such as urophilia, necrophilia and coprophilia have been described as fetishes.
Originally, most medical sources defined fetishism as a sexual interest in non-living objects, body parts or secretions. The publication of the DSM-III in 1980 changed that by excluding arousal from body parts in its diagnostic criteria for fetishism. In 1987, a revised edition of the DSM-III (DSM-III-R) introduced a new diagnosis for body part arousal, called partialism. The DSM-IV retained this distinction. Martin Kafka argued that partialism should be merged into fetishism because of overlap between the two conditions, and the DSM-5 subsequently did so in 2013. The ICD-10 definition is still limited to non-living objects.
*
187.Bloodborne.
Bloodborne features action role-playing elements similar to those found in director Miyazaki's other games Demon's Souls and Dark Souls. Players can return to a safe zone, known as the Hunters Dream, from lanterns spread throughout the world. Doing so replenishes health, but repopulates monsters in the game world. Combat is fast paced and requires an offensive approach in order for players to combat dense hordes of enemies. The player character is agile and is able to perform sweeping dashes around enemies while locked on. The new risk versus reward style of gameplay is emphasized through Bloodborne?'?s health regain system, which allows the player to, within a small window of time, recover portions of lost health by striking back at the player's attacker.
Most melee weapons can transform into two alternate states; each state encourages a different approach to combat. The Saw Cleaver, for example, in its initial state can be used to quickly dispatch enemies in cramped areas, but when transformed into its secondary state it becomes an extended blade more suited for crowd control. The player can also wield a firearm in their left hand that can be used to stun enemies, which can then be followed up with a critical attack from the player's melee weapon.
Similar to Dark Souls, enemies drop experience points in the form of Blood Echoes. Should the player die, their Blood Echoes will be lost at the location of their death. If they are able to reach that point again they can regain them. However, should the player die a second time on their way to retrieve their lost Blood Echoes, they will be forever lost. Also, Blood Echoes may be captured by an opponent, typically identified by glowing purple eyes. Defeating this opponent will return lost Blood Echoes. Enemies also drop Blood Vials, used as healing potions, and Quicksilver Bullets, generic ammunition for ranged weaponry. Players can also sacrifice health to create Blood Bullets for their ranged weaponry.
Multiplayer is present as well. By expending a consumable item, players can summon other players, to help with boss battles or large groups of enemies. This also leaves the player vulnerable to invasions, in which another player may enter the victim's game world and attempt to kill them.
A new feature that differs from the previous Souls games are Chalice Dungeons. Chalice Dungeons are randomly generated dungeons that vary in depth and difficulty that can be reformed by performing a ritual with a Chalice in the Hunters Dream.
Plot.
The game takes place in a decrepit Gothic city called Yharnam, which is rumored to house a potent medical remedy. Over the years, many travelers journey to the city seeking the remedy to cure their afflictions; the player takes the role of one of these travelers. Upon arriving in the city, however, it is discovered that the city is plagued with an endemic illness that has transformed most of its citizens into bestial creatures. The player must navigate the streets of Yharnam and overcome its violently deranged inhabitants and horrifying monsters in order to survive.
Shortly after their arrival to Yharnam, the player encounters a spectral realm called the Hunter's Dream, which acts as both a sanctuary and workshop. The player then encounters two entities: Gehrman, an elderly, wheelchair-bound man who provides advice to Hunters like the player, and the Doll, a living life size doll that assists the player in leveling up. Gehrman informs the player that in order to obtain the cure they seek, they must hunt down the various monsters plaguing Yharnam. As the player delves deeper into Yharnam, they begin to learn its various dark secrets, as well as the origin of the plague that is destroying it. Long ago, the residents of Yharnam began worshiping ancient, eldritch beings called Great Ones. The Great Ones provided the miracle remedies Yharnam was famous for, which are also the source of the plague. The plague was spread in Yharnam by the Great Ones in order to foster the growth of an infant Great One called the Moon Presence.
Eventually, the player manages to obtain the remedy they are seeking. Gehrman then offers to free the player from the Nightmare and return them to the Waking World. At this point, three different endings are possible depending on the player's actions.
Choosing to accept Gehrman's offer unlocks the Yharnam Sunrise ending. Gehrman uses his scythe to behead the player, who then awakens in the real Yharnam as the sun rises. In the Hunter's Dream, the Doll bids the player farewell.
Choosing to refuse Gehrman's offer unlocks the Honoring Wishes ending. Angered, Gehrman initiates a battle with the player. After Gehrman is defeated, the Moon Presence arrives and devours the player. Some time later, the Doll is seen pushing the player, now sitting in Gehrman's wheelchair, back to the mansion in the Hunter's Dream. The Doll remarks that a new Hunt will begin, signifying that the player has taken Gehrman's place in guiding other hunters.
If the player consumes three pieces of an Umbilical Cord and refuses Gehrman's offer, the Childhood's Beginning ending is unlocked. After Gehrman is defeated, the Moon Presence arrives to devour the player, but the player resists. The Moon Presence then initiates a battle against the player. Upon defeating the Moon Presence, the player is transformed into an infant Great One, destined to replace the Moon Presence.
*
188.Sexual Objectification.
Sexual objectification is the act of treating a person as an instrument of sexual pleasure. Objectification more broadly means treating a person as a commodity or an object, without regard to their personality or dignity. Objectification is most commonly examined at the level of a society, but can also refer to the behavior of individuals.
The concept of sexual objectification and, in particular, the objectification of women, is an important idea in feminist theory and psychological theories derived from feminism. Many feminists regard sexual objectification as deplorable and as playing an important role in gender inequality. However, some social commentators argue that some modern women objectify themselves as an expression of their empowerment over men, while others argue that increased sexual freedom for women and for gay and bisexual men has led to an increase of the objectification of men.
The objectification of women involves the act of disregarding the personal and intellectual abilities and capabilities of a female; and reducing a woman's worth or role in society to that of an instrument for the sexual pleasure that she can produce in the mind of another. Although opinions differ as to which situations are objectionable, some feminists see objectification of women taking place in the sexually oriented depictions of women in advertising and media, women being portrayed as weak or submissive through pornography, images in more mainstream media such as advertising and art, stripping and prostitution, men brazenly evaluating or judging women sexually or aesthetically in public spaces and events, such as beauty contests, and the presumed need for cosmetic surgery, particularly breast enlargement and labiaplasty.
Some feminists and psychologists argue that sexual objectification can lead to negative psychological effects including depression and hopelessness, and can give women negative self-images because of the belief that their intelligence and competence are currently not being, nor will ever be, acknowledged by society. Some have argued that the feminist movement itself has contributed to the problem of the sexual objectification of women by pushing for an end to the so-called oppressive patriarchal marriage and promoting "free" love (i.e. women choosing to have non-reproductive sex outside of marriage and for their own pleasure). Such promotion has increased the average number of lifetime sexual partners for men, which in turn has caused some men to devalue sex, which in turn has caused men who objectify women to devalue women.[dubious ] The precise degree to how objectification has affected women and society in general is a topic of academic debate. Such claims include: girls' understanding of the importance of appearance in society may contribute to feelings of fear, shame, and disgust that some experience during the transition from girlhood to womanhood because they sense that they are becoming more visible to society as sexual objects; and that young women are especially susceptible to objectification, as they are often taught that power, respect, and wealth can be derived from one's outward appearance.
Pro-feminist cultural critics such as Robert Jensen and Sut Jhally accuse mass media and advertising of promoting the objectification of women to help promote goods and services.
The objection to the objectification of women is not a recent phenomenon. In the French Enlightenment, for example, there was a debate as to whether a woman's breasts were merely a sensual enticement or rather a natural gift. In Alexandre Guillaume Mouslier de Moissy's 1771 play The True Mother (La Vraie Mère), the title character rebukes her husband for treating her as merely an object for his sexual gratification: "Are your senses so gross as to look on these breasts ? the respectable treasures of nature ? as merely an embellishment, destined to ornament the chest of women?"
Female self-objectificationEdit
Ariel Levy contends that Western women who exploit their sexuality by, for example, wearing revealing clothing and engaging in lewd behavior, engage in female self-objectification, meaning they objectify themselves. While some women see such behaviour as a form of empowerment, Levy contends that it has led to greater emphasis on a physical criterion or sexualization for women's perceived self-worth, which Levy calls "raunch culture".
Levy discusses this phenomenon in Female Chauvinist Pigs: Women and the Rise of Raunch Culture. Levy followed the camera crew from the Girls Gone Wild video series, and argues that contemporary America's sexualized culture not only objectifies women, it encourages women to objectify themselves. In today's culture, Levy writes, the idea of a woman participating in a wet T-shirt contest or being comfortable watching explicit pornography has become a symbol of feminist strength; she says that she was surprised at how many people, both men and women, working for programs such as Girls Gone Wild told her that this new "raunchy" culture marked not the downfall of feminism but its triumph, because it proved that U.S. women have become strong enough to express their sexuality publicly.
Feminist authors Christina Hoff Sommers and Naomi Wolf write that women's sexual liberation has led many women to a role reversal, whereby they view men as sex objects, in a manner similar to what they criticize about men's treatment of women. Research has suggested that the psychological effects of objectification on men are similar to those of women, leading to negative body image among men.
Instances where men may be viewed as sex objects by women include advertising, music videos, movies and television shows, beefcake calendars, women's magazines, male strip shows, and clothed female nude male (CFNM) events. Also, more women are purchasing and consuming pornography.
While the concept of sexual objectification is important within feminist theory, ideas vary widely on what constitutes sexual objectification and what are the ethical implications of such objectification. Some feminists such as Naomi Wolf find the concept of physical attractiveness itself to be problematic, with some radical feminists being opposed to any evaluation of another person's sexual attractiveness based on physical characteristics. John Stoltenberg goes so far as to condemn as wrongfully objectifying any sexual fantasy that involves visualization of a woman.
Radical feminists view objectification as playing a central role in reducing women to what they refer to as the "oppressed sex class". While some feminists view mass media in societies that they argue are patriarchal to be objectifying, they often focus on pornography as playing an egregious role in habituating men to objectify women. Other feminists, particularly those identified with sex-positive feminism, take a different view of sexual objectification and see it as a problem when it is not counterbalanced by women's sense of their own sexual subjectivity.
Some social conservatives have taken up aspects of the feminist critique of sexual objectification. In their view however, the increase in the sexual objectification of both sexes in Western culture is one of the negative legacies of the sexual revolution. These critics, notably Wendy Shalit, advocate a return to pre-sexual revolution standards of sexual morality, which Shalit refers to as a "return to modesty", as an antidote to sexual objectification.
Others contest feminist claims about the objectification of women. Camille Paglia holds that "Turning people into sex objects is one of the specialties of our species." In her view, objectification is closely tied to (and may even be identical with) the highest human faculties toward conceptualization and aesthetics. Individualist feminist Wendy McElroy says, given that 'objectification' of women means to make women into sexual objects; it is meaningless because, 'sexual objects', taken literally, means nothing because inanimate objects do not have sexuality. She continues that women are their bodies as well as their minds and souls, and so focusing on a single aspect should not be "degrading".
Sexual objectification has been studied based on the proposition that girls and women develop their primary view of their physical selves from observing others. These observations can take place in the media or through personal experience. Through a blend of expected and actual exposure, women are socialized to objectify their own physical characteristics from a third person perception, which is identified as self-objectification. Women and girls develop an expected physical appearance for themselves, based on observations of others; and are aware that others are likely to observe as well. The sexual objectification and self-objectification of women is believed to influence social gender roles and inequalities between the sexes.
Self-objectification.
Self-objectification can increase in situations which heighten the awareness of an individual?s physical appearance. Here, the presence of a third person observer is enhanced. Therefore, when individuals know others are looking at them, or will be looking at them, they are more likely to care about their physical appearance. Examples of the enhanced presence of an observer include the presence of an audience, camera, or other known observer.
Women, girls, and self-objectification.
Primarily, objectification theory describes how women and girls are influenced as a result of expected social and gender roles. Research indicates not all women are influenced equally, due to the anatomical, hormonal, and genetic differences of the female body; however, women?s bodies are often objectified and evaluated more frequently. Self-objectification in girls tends to stem from two main causes: the internalization of traditional beauty standards as translated through media as well as any instances of sexual objectification that they might encounter in their daily lives. It is not uncommon for women to translate their anxieties over their constant sense of objectification into obsessive self-surveillance. This, in turn, can lead to many serious problems in women and girls, including "body shame, anxiety, negative attitudes toward menstruation, a disrupted flow of consciousness, diminished awareness of internal bodily states, depression, sexual dysfunction, and disordered eating."
Sexual objectification occurs when a person is identified by their sexual body parts or sexual function. In essence, an individual loses their identity, and is recognized solely by the physical characteristics of their body. The purpose of this recognition is to bring enjoyment to others, or to serve as a sexual object for society. Sexual objectification can occur as a social construct among individuals.
Psychological consequences.
Objectification theory suggests both direct and indirect consequences of objectification to women. Indirect consequences include self consciousness in terms that a woman is consistently checking or rearranging her clothes or appearance to ensure that she is presentable. More direct consequences are related to sexual victimization. Rape and sexual harassment are examples of this. Doob (2012) states that sexual harassment is one of the challenges faced by women in workplace. This may constitute sexual jokes or comments, most of which are degrading. Research indicates that objectification theory is valuable to understanding how repeated visual images in the media are socialized and translated into mental health problems, including psychological consequences on the individual and societal level. These include increased self-consciousness, increased body anxiety, heightened mental health threats (depression, anorexia nervosa, bulimia, and sexual dysfunction), and increased body shame. Therefore, the theory has been used to explore an array of dependent variables including disordered eating, mental health, depression, motor performance, body image, idealized body type, stereotype formation, sexual perception and sexual typing. Body shame is a byproduct of the concept of an idealized body type adopted by most Western cultures that depicts a thin, model-type figure. Thus, women will engage in actions meant to change their body such as dieting, exercise, eating disorders, cosmetic surgery, etc. Effects of objectification theory are identified on both the individual and societal levels.
Causes of depression.
Learned helplessness theory posits that because human bodies are only alterable to a certain point, people develop a sense of body shame and anxiety from which they create a feeling of helplessness in relation to correcting their physical appearance and helplessness in being able to control the way in which others perceive their appearance. This lack of control often results in depression. In relating to a lack of motivation, objectification theory states that women have less control in relationships and the work environment because they have to depend on the evaluation of another who is typically basing their evaluation on physical appearance. Since the dependence on another's evaluation limits a woman's ability to create her own positive experiences and motivation, it adversely increases her likelihood for depression. Furthermore, sexual victimization may be a cause. Specifically, victimization within the workplace degrades women. Harassment experienced every day wears on a woman, and sometimes results in a state of depression.
Sexual fetishism can be considered sexual objectification when a person is assigned or adopts the status of the fetish object. In BDSM activities, even though it is consensual, subjecting a submissive to erotic humiliation can be regarded as sexual objectification. Human furniture is a form of fetishism and sexual objectification. Allen Jones' "Hat Stand and Table Sculpture" incorporates semi-naked women into furniture, and are regarded as sexual objectification.
*
Inglish Site.54.
*
TO THE THRISE HO-
NOVRABLE AND EVER LY-
VING VERTVES OF SYR PHILLIP
SYDNEY KNIGHT, SYR JAMES JESUS SINGLETON, SYR CANARIS, SYR LAVRENTI BERIA ; AND TO THE
RIGHT HONORABLE AND OTHERS WHAT-
SOEVER, WHO LIVING LOVED THEM,
AND BEING DEAD GIVE THEM
THEIRE DVE.
***
In the beginning there is darkness. The screen erupts in blue, then a cascade of thick, white hexadecimal numbers and cracked language, ?UnusedStk? and ?AllocMem.? Black screen cedes to blue to white and a pair of scales appear, crossed by a sword, both images drawn in the jagged, bitmapped graphics of Windows 1.0-era clip-art?light grey and yellow on a background of light cyan. Blue text proclaims, ?God on tap!?
*
Introduction.
Yes i am getting a little Mobi-Literate(ML) by experimenting literary on my Mobile Phone. Peoplecall it Typographical Laziness(TL).
The first accidental entries for the this part of this encyclopedia.
*
This is TempleOS V2.17, the welcome screen explains, a ?Public Domain Operating System? produced by Trivial Solutions of Las Vegas, Nevada. It greets the user with a riot of 16-color, scrolling, blinking text; depending on your frame of reference, it might recall ?DESQview, the ?Commodore 64, or a host of early DOS-based graphical user interfaces. In style if not in specifics, it evokes a particular era, a time when the then-new concept of ?personal computing? necessarily meant programming and tinkering and breaking things.
*
Index.
186.Sexual fetishism /erotic fetishism.
187.Bloodborne.
188.Sexual Objectification.
*
186.Sexual fetishism /erotic fetishism.
Sexual fetishism or erotic fetishism is a sexual focus on a nonliving object or nongenital body part. The object of interest is called the fetish; the person who has a fetish for that object is a fetishist. A sexual fetish may be regarded as a non-pathological aid to sexual excitement, or as a mental disorder if it causes significant psychosocial distress for the person or has detrimental effects on important areas of their life. Sexual arousal from a particular body part can be further classified as partialism.
While medical definitions restrict the term sexual fetishism to objects or body parts, fetish can also refer to sexual interest in specific activities in common discourse.
In common parlance, the word fetish is used to refer to any sexually arousing stimuli, not all of which meet the medical criteria for fetishism. This broader usage of fetish covers parts or features of the body (including obesity and body modifications), objects, situations and activities (such as smoking or BDSM). Paraphilias such as urophilia, necrophilia and coprophilia have been described as fetishes.
Originally, most medical sources defined fetishism as a sexual interest in non-living objects, body parts or secretions. The publication of the DSM-III in 1980 changed that by excluding arousal from body parts in its diagnostic criteria for fetishism. In 1987, a revised edition of the DSM-III (DSM-III-R) introduced a new diagnosis for body part arousal, called partialism. The DSM-IV retained this distinction. Martin Kafka argued that partialism should be merged into fetishism because of overlap between the two conditions, and the DSM-5 subsequently did so in 2013. The ICD-10 definition is still limited to non-living objects.
*
187.Bloodborne.
Bloodborne features action role-playing elements similar to those found in director Miyazaki's other games Demon's Souls and Dark Souls. Players can return to a safe zone, known as the Hunters Dream, from lanterns spread throughout the world. Doing so replenishes health, but repopulates monsters in the game world. Combat is fast paced and requires an offensive approach in order for players to combat dense hordes of enemies. The player character is agile and is able to perform sweeping dashes around enemies while locked on. The new risk versus reward style of gameplay is emphasized through Bloodborne?'?s health regain system, which allows the player to, within a small window of time, recover portions of lost health by striking back at the player's attacker.
Most melee weapons can transform into two alternate states; each state encourages a different approach to combat. The Saw Cleaver, for example, in its initial state can be used to quickly dispatch enemies in cramped areas, but when transformed into its secondary state it becomes an extended blade more suited for crowd control. The player can also wield a firearm in their left hand that can be used to stun enemies, which can then be followed up with a critical attack from the player's melee weapon.
Similar to Dark Souls, enemies drop experience points in the form of Blood Echoes. Should the player die, their Blood Echoes will be lost at the location of their death. If they are able to reach that point again they can regain them. However, should the player die a second time on their way to retrieve their lost Blood Echoes, they will be forever lost. Also, Blood Echoes may be captured by an opponent, typically identified by glowing purple eyes. Defeating this opponent will return lost Blood Echoes. Enemies also drop Blood Vials, used as healing potions, and Quicksilver Bullets, generic ammunition for ranged weaponry. Players can also sacrifice health to create Blood Bullets for their ranged weaponry.
Multiplayer is present as well. By expending a consumable item, players can summon other players, to help with boss battles or large groups of enemies. This also leaves the player vulnerable to invasions, in which another player may enter the victim's game world and attempt to kill them.
A new feature that differs from the previous Souls games are Chalice Dungeons. Chalice Dungeons are randomly generated dungeons that vary in depth and difficulty that can be reformed by performing a ritual with a Chalice in the Hunters Dream.
Plot.
The game takes place in a decrepit Gothic city called Yharnam, which is rumored to house a potent medical remedy. Over the years, many travelers journey to the city seeking the remedy to cure their afflictions; the player takes the role of one of these travelers. Upon arriving in the city, however, it is discovered that the city is plagued with an endemic illness that has transformed most of its citizens into bestial creatures. The player must navigate the streets of Yharnam and overcome its violently deranged inhabitants and horrifying monsters in order to survive.
Shortly after their arrival to Yharnam, the player encounters a spectral realm called the Hunter's Dream, which acts as both a sanctuary and workshop. The player then encounters two entities: Gehrman, an elderly, wheelchair-bound man who provides advice to Hunters like the player, and the Doll, a living life size doll that assists the player in leveling up. Gehrman informs the player that in order to obtain the cure they seek, they must hunt down the various monsters plaguing Yharnam. As the player delves deeper into Yharnam, they begin to learn its various dark secrets, as well as the origin of the plague that is destroying it. Long ago, the residents of Yharnam began worshiping ancient, eldritch beings called Great Ones. The Great Ones provided the miracle remedies Yharnam was famous for, which are also the source of the plague. The plague was spread in Yharnam by the Great Ones in order to foster the growth of an infant Great One called the Moon Presence.
Eventually, the player manages to obtain the remedy they are seeking. Gehrman then offers to free the player from the Nightmare and return them to the Waking World. At this point, three different endings are possible depending on the player's actions.
Choosing to accept Gehrman's offer unlocks the Yharnam Sunrise ending. Gehrman uses his scythe to behead the player, who then awakens in the real Yharnam as the sun rises. In the Hunter's Dream, the Doll bids the player farewell.
Choosing to refuse Gehrman's offer unlocks the Honoring Wishes ending. Angered, Gehrman initiates a battle with the player. After Gehrman is defeated, the Moon Presence arrives and devours the player. Some time later, the Doll is seen pushing the player, now sitting in Gehrman's wheelchair, back to the mansion in the Hunter's Dream. The Doll remarks that a new Hunt will begin, signifying that the player has taken Gehrman's place in guiding other hunters.
If the player consumes three pieces of an Umbilical Cord and refuses Gehrman's offer, the Childhood's Beginning ending is unlocked. After Gehrman is defeated, the Moon Presence arrives to devour the player, but the player resists. The Moon Presence then initiates a battle against the player. Upon defeating the Moon Presence, the player is transformed into an infant Great One, destined to replace the Moon Presence.
*
188.Sexual Objectification.
Sexual objectification is the act of treating a person as an instrument of sexual pleasure. Objectification more broadly means treating a person as a commodity or an object, without regard to their personality or dignity. Objectification is most commonly examined at the level of a society, but can also refer to the behavior of individuals.
The concept of sexual objectification and, in particular, the objectification of women, is an important idea in feminist theory and psychological theories derived from feminism. Many feminists regard sexual objectification as deplorable and as playing an important role in gender inequality. However, some social commentators argue that some modern women objectify themselves as an expression of their empowerment over men, while others argue that increased sexual freedom for women and for gay and bisexual men has led to an increase of the objectification of men.
The objectification of women involves the act of disregarding the personal and intellectual abilities and capabilities of a female; and reducing a woman's worth or role in society to that of an instrument for the sexual pleasure that she can produce in the mind of another. Although opinions differ as to which situations are objectionable, some feminists see objectification of women taking place in the sexually oriented depictions of women in advertising and media, women being portrayed as weak or submissive through pornography, images in more mainstream media such as advertising and art, stripping and prostitution, men brazenly evaluating or judging women sexually or aesthetically in public spaces and events, such as beauty contests, and the presumed need for cosmetic surgery, particularly breast enlargement and labiaplasty.
Some feminists and psychologists argue that sexual objectification can lead to negative psychological effects including depression and hopelessness, and can give women negative self-images because of the belief that their intelligence and competence are currently not being, nor will ever be, acknowledged by society. Some have argued that the feminist movement itself has contributed to the problem of the sexual objectification of women by pushing for an end to the so-called oppressive patriarchal marriage and promoting "free" love (i.e. women choosing to have non-reproductive sex outside of marriage and for their own pleasure). Such promotion has increased the average number of lifetime sexual partners for men, which in turn has caused some men to devalue sex, which in turn has caused men who objectify women to devalue women.[dubious ] The precise degree to how objectification has affected women and society in general is a topic of academic debate. Such claims include: girls' understanding of the importance of appearance in society may contribute to feelings of fear, shame, and disgust that some experience during the transition from girlhood to womanhood because they sense that they are becoming more visible to society as sexual objects; and that young women are especially susceptible to objectification, as they are often taught that power, respect, and wealth can be derived from one's outward appearance.
Pro-feminist cultural critics such as Robert Jensen and Sut Jhally accuse mass media and advertising of promoting the objectification of women to help promote goods and services.
The objection to the objectification of women is not a recent phenomenon. In the French Enlightenment, for example, there was a debate as to whether a woman's breasts were merely a sensual enticement or rather a natural gift. In Alexandre Guillaume Mouslier de Moissy's 1771 play The True Mother (La Vraie Mère), the title character rebukes her husband for treating her as merely an object for his sexual gratification: "Are your senses so gross as to look on these breasts ? the respectable treasures of nature ? as merely an embellishment, destined to ornament the chest of women?"
Female self-objectificationEdit
Ariel Levy contends that Western women who exploit their sexuality by, for example, wearing revealing clothing and engaging in lewd behavior, engage in female self-objectification, meaning they objectify themselves. While some women see such behaviour as a form of empowerment, Levy contends that it has led to greater emphasis on a physical criterion or sexualization for women's perceived self-worth, which Levy calls "raunch culture".
Levy discusses this phenomenon in Female Chauvinist Pigs: Women and the Rise of Raunch Culture. Levy followed the camera crew from the Girls Gone Wild video series, and argues that contemporary America's sexualized culture not only objectifies women, it encourages women to objectify themselves. In today's culture, Levy writes, the idea of a woman participating in a wet T-shirt contest or being comfortable watching explicit pornography has become a symbol of feminist strength; she says that she was surprised at how many people, both men and women, working for programs such as Girls Gone Wild told her that this new "raunchy" culture marked not the downfall of feminism but its triumph, because it proved that U.S. women have become strong enough to express their sexuality publicly.
Feminist authors Christina Hoff Sommers and Naomi Wolf write that women's sexual liberation has led many women to a role reversal, whereby they view men as sex objects, in a manner similar to what they criticize about men's treatment of women. Research has suggested that the psychological effects of objectification on men are similar to those of women, leading to negative body image among men.
Instances where men may be viewed as sex objects by women include advertising, music videos, movies and television shows, beefcake calendars, women's magazines, male strip shows, and clothed female nude male (CFNM) events. Also, more women are purchasing and consuming pornography.
While the concept of sexual objectification is important within feminist theory, ideas vary widely on what constitutes sexual objectification and what are the ethical implications of such objectification. Some feminists such as Naomi Wolf find the concept of physical attractiveness itself to be problematic, with some radical feminists being opposed to any evaluation of another person's sexual attractiveness based on physical characteristics. John Stoltenberg goes so far as to condemn as wrongfully objectifying any sexual fantasy that involves visualization of a woman.
Radical feminists view objectification as playing a central role in reducing women to what they refer to as the "oppressed sex class". While some feminists view mass media in societies that they argue are patriarchal to be objectifying, they often focus on pornography as playing an egregious role in habituating men to objectify women. Other feminists, particularly those identified with sex-positive feminism, take a different view of sexual objectification and see it as a problem when it is not counterbalanced by women's sense of their own sexual subjectivity.
Some social conservatives have taken up aspects of the feminist critique of sexual objectification. In their view however, the increase in the sexual objectification of both sexes in Western culture is one of the negative legacies of the sexual revolution. These critics, notably Wendy Shalit, advocate a return to pre-sexual revolution standards of sexual morality, which Shalit refers to as a "return to modesty", as an antidote to sexual objectification.
Others contest feminist claims about the objectification of women. Camille Paglia holds that "Turning people into sex objects is one of the specialties of our species." In her view, objectification is closely tied to (and may even be identical with) the highest human faculties toward conceptualization and aesthetics. Individualist feminist Wendy McElroy says, given that 'objectification' of women means to make women into sexual objects; it is meaningless because, 'sexual objects', taken literally, means nothing because inanimate objects do not have sexuality. She continues that women are their bodies as well as their minds and souls, and so focusing on a single aspect should not be "degrading".
Sexual objectification has been studied based on the proposition that girls and women develop their primary view of their physical selves from observing others. These observations can take place in the media or through personal experience. Through a blend of expected and actual exposure, women are socialized to objectify their own physical characteristics from a third person perception, which is identified as self-objectification. Women and girls develop an expected physical appearance for themselves, based on observations of others; and are aware that others are likely to observe as well. The sexual objectification and self-objectification of women is believed to influence social gender roles and inequalities between the sexes.
Self-objectification.
Self-objectification can increase in situations which heighten the awareness of an individual?s physical appearance. Here, the presence of a third person observer is enhanced. Therefore, when individuals know others are looking at them, or will be looking at them, they are more likely to care about their physical appearance. Examples of the enhanced presence of an observer include the presence of an audience, camera, or other known observer.
Women, girls, and self-objectification.
Primarily, objectification theory describes how women and girls are influenced as a result of expected social and gender roles. Research indicates not all women are influenced equally, due to the anatomical, hormonal, and genetic differences of the female body; however, women?s bodies are often objectified and evaluated more frequently. Self-objectification in girls tends to stem from two main causes: the internalization of traditional beauty standards as translated through media as well as any instances of sexual objectification that they might encounter in their daily lives. It is not uncommon for women to translate their anxieties over their constant sense of objectification into obsessive self-surveillance. This, in turn, can lead to many serious problems in women and girls, including "body shame, anxiety, negative attitudes toward menstruation, a disrupted flow of consciousness, diminished awareness of internal bodily states, depression, sexual dysfunction, and disordered eating."
Sexual objectification occurs when a person is identified by their sexual body parts or sexual function. In essence, an individual loses their identity, and is recognized solely by the physical characteristics of their body. The purpose of this recognition is to bring enjoyment to others, or to serve as a sexual object for society. Sexual objectification can occur as a social construct among individuals.
Psychological consequences.
Objectification theory suggests both direct and indirect consequences of objectification to women. Indirect consequences include self consciousness in terms that a woman is consistently checking or rearranging her clothes or appearance to ensure that she is presentable. More direct consequences are related to sexual victimization. Rape and sexual harassment are examples of this. Doob (2012) states that sexual harassment is one of the challenges faced by women in workplace. This may constitute sexual jokes or comments, most of which are degrading. Research indicates that objectification theory is valuable to understanding how repeated visual images in the media are socialized and translated into mental health problems, including psychological consequences on the individual and societal level. These include increased self-consciousness, increased body anxiety, heightened mental health threats (depression, anorexia nervosa, bulimia, and sexual dysfunction), and increased body shame. Therefore, the theory has been used to explore an array of dependent variables including disordered eating, mental health, depression, motor performance, body image, idealized body type, stereotype formation, sexual perception and sexual typing. Body shame is a byproduct of the concept of an idealized body type adopted by most Western cultures that depicts a thin, model-type figure. Thus, women will engage in actions meant to change their body such as dieting, exercise, eating disorders, cosmetic surgery, etc. Effects of objectification theory are identified on both the individual and societal levels.
Causes of depression.
Learned helplessness theory posits that because human bodies are only alterable to a certain point, people develop a sense of body shame and anxiety from which they create a feeling of helplessness in relation to correcting their physical appearance and helplessness in being able to control the way in which others perceive their appearance. This lack of control often results in depression. In relating to a lack of motivation, objectification theory states that women have less control in relationships and the work environment because they have to depend on the evaluation of another who is typically basing their evaluation on physical appearance. Since the dependence on another's evaluation limits a woman's ability to create her own positive experiences and motivation, it adversely increases her likelihood for depression. Furthermore, sexual victimization may be a cause. Specifically, victimization within the workplace degrades women. Harassment experienced every day wears on a woman, and sometimes results in a state of depression.
Sexual fetishism can be considered sexual objectification when a person is assigned or adopts the status of the fetish object. In BDSM activities, even though it is consensual, subjecting a submissive to erotic humiliation can be regarded as sexual objectification. Human furniture is a form of fetishism and sexual objectification. Allen Jones' "Hat Stand and Table Sculpture" incorporates semi-naked women into furniture, and are regarded as sexual objectification.
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