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・ Sex, Okra and Salted Butter
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・ Sex, Sin, and Blasphemy
・ Sex, Sin, and Zen
・ Sex, Slander, and Salvation
・ Sex, Toys & Chocolate
・ Sex-androgyny in mythology
・ Sex-determination system
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Sex-positive feminism
・ Sex-positive movement
・ Sex-selective abortion
・ Sex.com
・ Sex.Violence.FamilyValues
・ Sex141
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・ Sexagesima
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Sex-positive feminism : ウィキペディア英語版
Sex-positive feminism

Sex-positive feminism, also known as pro-sex feminism, sex-radical feminism, or sexually liberal feminism is a movement that began in the early 1980s that centers on the idea that sexual freedom is an essential component of women's freedom. Some became involved in the sex-positive feminist movement in response to efforts by anti-pornography feminists to put pornography at the center of a feminist explanation of women's oppression (McElroy, 1995). This period of intense debate and acrimony between sex-positive and anti-pornography feminists during the early 1980s is often referred to as the feminist sex wars. Other less academic sex-positive feminists became involved not in opposition to other feminists but in direct response to what they saw as patriarchal control of sexuality. Women who have advocated sex-positive feminism include Kathy Acker, Megan Andelloux, Susie Bright, Rachel Kramer Bussel, Diana Cage, Avedon Carol, Patrick Califia, Betty Dodson, Nancy Friday, Nina Hartley, Josephine Ho, Amber L. Hollibaugh, Brenda Howard, Wendy McElroy, Inga Muscio, Joan Nestle, Carol Queen, Candida Royalle, Gayle Rubin, Annie Sprinkle, Tristan Taormino, Ellen Willis, Lorde, and Laci Green.
== Key ideas ==

Sex-positive feminism centers on the idea that sexual freedom is an essential component of women's freedom. As such, sex-positive feminists oppose legal or social efforts to control sexual activities between consenting adults, whether these efforts are initiated by the government, other feminists, opponents of feminism, or any other institution. They embrace sexual minority groups, endorsing the value of coalition-building with members of groups targeted by sex-negativity. Sex-positive feminism is connected with the sex-positive movement.
Gayle Rubin (Rubin, 1984) summarizes the conflict over sex within feminism:
...There have been two strains of feminist thought on the subject. One tendency has criticized the restrictions on women's sexual behavior and denounced the high costs imposed on women for being sexually active. This tradition of feminist sexual thought has called for a sexual liberation that would work for women as well as for men. The second tendency has considered sexual liberalization to be inherently a mere extension of male privilege. This tradition resonates with conservative, anti-sexual discourse.
The cause of sex-positive feminism brings together anti-censorship activists, LGBT activists, feminist scholars, sex radicals, producers of pornography and erotica, among others (though not all members of these groups are necessarily both feminists and sex-positive people). Sex-positive feminists reject the vilification of male sexuality that they attribute to many radical feminists, and instead embrace the entire range of human sexuality. They argue that the patriarchy limits sexual expression and are in favor of giving people of all genders more sexual opportunities, rather than restricting pornography (Queen, 1996). Sex-positive feminists generally reject sexual essentialism, defined by (Rubin, 1984) as "the idea that sex is a natural force that exists prior to social life and shapes institutions". Rather, they see sexual orientation and gender as social constructs that are heavily influenced by society.
Sex-radical feminists in particular come to a sex-positive stance from a deep distrust in the patriarchy's ability to secure women's best interest in sexually limiting laws. Other feminists identify women's sexual liberation as the real motive behind the women's movement. Naomi Wolf writes, "Orgasm is the body's natural call to feminist politics."〔Wolf, Naomi. Feminist Fatale: a reply to Camille Paglia. The New Republic. March 16, 1992〕 Sharon Presley, the National Coordinator of the Association of Libertarian Feminists,〔(http://www.alf.org/ ) ''Alf.org''〕 writes that in the area of sexuality, government blatantly discriminates against women.
The social background in which sex-positive feminism operates must also be understood: Christian societies are often influenced by what is understood as 'traditional' sexual morality: according to the Christian doctrine, sexual activity must only take place in marriage, and must be vaginal intercourse; sexual acts outside marriage and 'unnatural sex' (i.e. oral, anal sex, termed as "sodomy") are forbidden; yet forced sexual intercourse within marriage is not seen as immoral by many social and religious conservatives, owing to the existence of so-called 'conjugal rights'〔(【引用サイトリンク】title=Conjugal Rights - Definition of conjugal rights by Merriam-Webster )〕〔(【引用サイトリンク】title=Marital rape ban ‘tragically wrong’ says the Christian Council - Bahamas Crisis Centre )〕〔(【引用サイトリンク】title=Valley paper criticized over pastor's column on spousal rape )〕 defined in the Bible at 1 Corinthians 7:3-5.〔(【引用サイトリンク】title=1 corinthians 7:3-7:5 NKJV - Let the husband render to his wife the - Bible Gateway )〕 Such organization of sexuality has increasingly come under legal and social attack in recent decades.〔http://equidad.org.mx/ddeser/seminario/internas/lecturas/lect-genero/nuevosvaloressexuales.pdf〕〔Note: for criminalization of sexual violence in marriage see Marital rape and Marital rape (United States law). For decriminalization of "sodomy" see Sodomy law and Sodomy laws in the United States.〕
In addition, in certain cultures, in particular in Mediterranean European countries influenced by Roman Catholicism, traditional ideas of strong masculinity have interacted with the cult of Virgin Mary that required female purity, leading to strong double standards regarding male sexuality and female sexuality, with men being expected to be sexually assertive as a way of affirming their masculinity, but 'good' women being required to be uninterested in sex.〔Plural Masculinities: The Remaking of the Self in Private Life, by Sofia Aboim, pp.137-156.〕 Indeed, Cesare Lombroso claimed in his book (''The Female Offender'' ) that women could be categorized in three types: the ''Criminal Woman'', the ''Prostitute'', and the ''Normal Woman''. As such, highly sexed women (prostitutes) were deemed as abnormal.

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