PDF Sacrficing Innocence: Part 2: Consumation (Sacrificing Innocence)

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there a part of him that is unconvinced, that needs to hear her proclaim her own guilt? As a sacrifice, it would cleanse the world by removing an evil from it: “Yet she must die, else she'll betray more men” (leondumoulin.nl6). To consummate it now will prove her innocence Instead we watch them struggling on the bed, a parody of.
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And love returns, along with parental pride in whatever their child achieves in later life. These are all commonplace observations that I think few would dispute. This changing pattern is not wholly dissimilar to the dynamics within a paedophilic relationship. Children will inevitably outgrow their sexual attractiveness to the exclusive paedophile when secondary sexual characteristics develop, such as genital hair. Additionally, the onrush of developmental hormones may temporarily blight their looks through the ravages of acne.

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They are unlikely to be deliberately ill-mannered, as they tend to be with parents, because their adult lover is less likely to be an authority figure against whom a revolt must be mounted, and because it was a relationship the child chose and is not obliged to maintain. But they will in all probability find themselves in the grip of erotic desires that are no longer met by the kind of relationship the paedophilic lover is likely to give. With the onset of puberty, this changes. The youngster will become more sexually seeking than before. In the case of man-boy paedophilic contacts or more rarely woman-girl ones , the younger party will typically find themselves beginning to desire the opposite sex Brongersma ; Lautmann ; Leahy ; Li ; Wilson and Cox The paedophilic bond, like the parental one, thus tends to slacken quite naturally as adolescence draws on.

But there is no reason why either bond should break. The example given here plainly highlights a moral failing of the father, but should it be characterised as a sexual one? Feminists will recognise this scenario as part of a much broader pattern of patriarchal power abuse in which wives, as well as children, are made to obey the husband and do his bidding in ways attentive to his needs, at the expense of their own, in all matters, not just sexual activity. As a question of general, rather than sexual morality, such abuses fall squarely within the realm of deontological ethics.

A man fails in his duty to any member of his family if he exploits them selfishly. The paedophile who respects children would have no hesitation in deploring such an attitude, just as he would distinguish a consenting relationship from a rapacious one. The example is unfortunate, because it detracts from a strong point in which the legitimate role of authority is salient, not its abuse. In this model, good parents teach their children good values and try to set an example through their own good behaviour.

An implicit assumption within this is that unless they are firmly in control, adults will not be able to keep their children on the right path. However, even if this argument is admitted to have some merit—which I think it does—it may be thought to place excessive emphasis on the value of hierarchy. But there are degrees of friendship. By contrast, putting friendship between the generations under suspicion of impropriety is not necessarily an improvement. The authority of the Roman pater familias included the legal power of life and death over his wife and children.

This may have worked wonders to discourage over-familiarity between the generations but is probably not a model we would wish to emulate. The children of such families can hardly be said even to have known their parents; they found the love and support they needed, if they were lucky, from their nurses and nannies; the fact that such surrogacy was needed speaks volumes for the inadequacy of the emotionally distant parenting in question.

Two other empirical considerations arise in relation to generational hierarchy. Firstly, it is evident that, unlike sex between adults, mutually acceptable sexual contacts between child and adult in general do not involve a total surrender to the body by the latter. This strengthens the bond between adult and child.

The popular conception of the paedophile, contrarily, is embodied in the image of a man who plays football with a toddler but plays as if the toddler were an adult. It is also worth noting that the relatively small proportion of child—adult sexual encounters in which full intercourse is a factor which typically involve teenagers , are not associated with deleterious long-term outcomes, contrary to common belief Laumann et al.

Secondly, it is not difficult to see that reversals of hierarchy sometimes work well in practice. It is hardly a rarity, for instance, for mum or dad to find themselves chastised for failing to buckle up their seat belt in the family car, or sternly warned about the dangers of smoking. Deliberate reversals of the prevailing hierarchy play a vital part in enriching relations between the generations.

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While this sort of role reversal is clearly great fun for the child, it also meets a parental emotional need to be needed, and can be fun for both parties. Give us a kiss. Its appeal is to the personal experience of its audience, not their fearful imaginings.

Warganya Marah - A Plague Tale: Innocence - Part 2

My task from this point onward is twofold. Firstly, having exposed, I hope, the limitations of the virtue approach in general and its specific application to child—adult sex, some further misconceptions, as I see them, introduced under the science and education headings remain to be considered. They may simply have an alternative view of the ideal, as I will endeavour to demonstrate by sketching out just such an alternative.

But it is simply mistaken to assume that moral harm cannot be empirically investigated. Scientific assessment of these qualities has long been undertaken within the field of moral psychology, famously so in the Milgram experiment on obedience to authority figures Milgram Recent work in the field explicitly cites the importance of character-building and human flourishing, with Aristotle as a point of reference, taking an evolutionary development approach to how such flourishing can be best achieved in the modern world Konker ; Narvaez , Not that it would be easy.

Even if this could be accomplished, there is no guarantee that any such exercise of clarification would elucidate moral qualities widely agreed to be desirable or important. Western societies seem to have forgotten their past and often ignore the mammalian nature of their citizens, leading to systems and practices based on arbitrary belief systems… A wide-ranging approach to human development that applies a precautionary principle, taking into account the mammalian nature of human beings, would be a wiser course Narvaez , p.

But often it is not, and there is a great deal more of it than is given credit for. Extensive listings of the relevant cultures have appeared, complete with notes on the ethnographic sources Janssen ; Werner A number of these cultures have been studied by qualified anthropologists over many years in considerable detail. In some cultures it would have been with peers but in others it was definitely with an adult husband. This form of pre-puberty intercourse, characteristic of a number of Northern Rhodesian tribes, is believed by the people to produce the best and most stable marriages.

Colson and Gluckman , pp.

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There is no need to dispute this particular view of morality, with the role it assigns to ideals and virtues, in order to question whether it necessarily implies that sexual conflicts require a specifically sexual morality. Sexual conflict can indeed be very complex and intense, which itself constitutes a good reason for holding fast to the simplest of moral ideas that everyone can grasp, notably the Golden Rule: Do as you would be done by.

This is Kant for everyone, one might say, including every child. What follows is a sketch, as promised, of an alternative ideal.

~The Council of Trent - Session 22~

The problem there, from the perspective of a special sexual morality developed in this article, is that sex is treated as just another thing…. That search for a meaning outside society — or in a society of the future which we neither understand concretely nor know how to bring about — is but another expression of the alienation that it condemns, and an attempt to dress up the outlook of the alienated individual in the attributes of virtue.

Alienation becomes prophecy, and those who still seek their consolation in the actual are seen merely as slaves of the impure institutions which they support. Scruton is more explicit. It belongs to a nineteenth century world of male dominance, characterised by values we no longer support, ranging from enthusiasm for blood sports to wars of imperialist aggression. There are sexual goods — something which, with the slightly joyless Scrutonian strictures on sexual evils fresh in our minds, is worth stressing. Even if traditional sexual morality focused on pollution and taboo, we get as helpful an idea of what is special about sex if we think of the goods available within eroticism that have no equivalent elsewhere.

The tenderness and intimacy that find unique expression in sexual relations are a part of sexual flourishing and the capacity for them are virtues that cannot be simply derived from other virtues Benn , p. Whether tenderness and intimacy are distinctly sexual virtues is perhaps less important, though, than whether child—adult sex can have an honourable place within the better society towards which our vision of the ideal aspires—a vision which is, in the case of at least some advocates of ethical child—adult sex, one of love and peace.

The search for peace is one which would appear to require the application of traditional virtues, especially wisdom, rather than just sexual ones. It would thus seem to be at odds with hatred, aggression and war—until we remind ourselves that sexual jealousy and love rivalries are equally synonymous with fierce competition and dramatic conflict.


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Crucially, though, the conditions under which such conflict thrives are not inevitable. Nor have such codes, often elaborated to include the prohibition of homosexuality and much more and enforced through the great patriarchal religions, always been with us. These codes and enforcement regimes are not immutable. Cultures change, and perhaps never faster than in our own era, which has seen massive and accelerating transformations through a series of technological revolutions.

Conservative sexual ethics such as those espoused by Scruton are bound to be under pressure in such circumstances, and the forging of new, more suitable codes, is unsurprisingly now a matter of intense debate. Competition is not in itself the problem. Competitive sexual selection, after all, is fundamental to evolution.

In modern life, too, competition is to be celebrated rather than bemoaned. It is the lifeblood of commerce, sport, technological progress and all manner of creative excellence. It should not to be conflated with lethal conflict, though, which is by no means inevitable. There is now increasing evidence, contrary to popular belief, that our species has not always been distinguished by massive violence to its own kind.

Our good nature has been thwarted by several forces, but perhaps the most powerful is the dominant political narrative of our times. We have been induced by politicians, economists and journalists to accept a vicious ideology of extreme competition and individualism that pits us against each other, encourages us to fear and mistrust each other and weakens the social bonds that make our lives worth living. The story of our competitive, self-maximising nature has been told so often and with such persuasive power that we have accepted it as an account of who we really are.

It has changed our perception of ourselves. Our perceptions, in turn, change the way we behave Monbiot The specific non-fiction story I have in mind is the connection between early intergenerational intimacy including its overtly sexual expression and later non-violence, a connection reported long ago by neuropathologist James W. This work, based on R. Unfortunately, its profound implications were also long neglected; but that has begun to change, as will be seen below Prescott I would speculate that children whose sexuality is encouraged from early childhood onward by their parents, and who as a result come to associate sexual feelings with warmth, affection and gentleness, would grow up unaccustomed to sexual aggression and violence and would be appalled by it.

Such a scenario would be favoured by those societies in which relaxed intimacy was a feature not just of parent—child relations but also of children and adolescents with their peers, or with any willing partner they might find, of whatever age. It is uncontroversial that modern cultures, despite unprecedented material prosperity, with people living much longer, do not necessarily promote human flourishing in the fullest sense.

CHAPTER 7 How The Sacrifice Of The Mass Is Carried Out

A certain sickness of the soul has long been identified in civilized societies, of a kind that may be intensifying as the pace of our departure from a lifestyle suited to our evolved nature accelerates. We are suffering, it seems, an epidemic of alienation, anxiety and related mental afflictions such as depression. Armed with impressive statistics, figures such as Steven Pinker have persuasively argued the case that immense progress has been made, progress which it is hoped is set to continue thanks to the growing size and sophistication of institutions, including global commerce, that are thought on the whole to encourage networks of human integration and cooperation Pinker It is an attractive but limited picture, which tends to gloss over the prospect of truly catastrophic modern perils such as extinction by nuclear war or climate change, while also exaggerating prehistoric levels of violent conflict in warfare Ferguson It is a vision underpinned by continued dependence on a rapacious attitude to the planet and its occupants, including all its flora and fauna.

It is a mindset that turns a few people into billionaires and too many others into an alienated sickness that may be turned inwards depression, self-harm, suicide or outwards terrorism, random acts of violence. While it would be simplistic, indeed probably false, to claim that all such ills are rooted in the specifically sexual deprivation of children and youth, the theory that broadly sensual deprivation plays a crucial role in future mental health, including the early experience of pleasurable bodily intimacy of a kind that cannot sensibly be denied a sexual component, now has substantial empirical support.