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is a human construct whereby what we think of as 'sexuality' is largely contingent on the kinds of concepts that we relay through it.

The growing importance of sexuality in our society reflects the fact that we have found more and more concepts that we can connect through sexuality. This conception of sexuality makes Foucault a constructivist: contrary to the essentialist picture of sexuality, Foucault thinks of sexuality as a human construct and not something that exist within us independent of our discourses and concepts. There is nothing necessary about our conception of sexuality. Rather, what we think of as 'sexuality' is largely contingent on the kinds of concepts that we relay through it.' (SPARK)

is a means of focusing, channeling, and transmitting power, and power is a creative force that determines the relationships between people, institutions, and concepts.

According to Foucault, sexuality is a means of focusing, channeling, and transmitting power, and power is a creative force that determines the relationships between people, institutions, and concepts. The bourgeois of the nineteenth century, who effectively invented what we think of as 'sexuality,' used this invention as a means of bolstering and extending their power. They came to see their sexuality as largely determining who they were physically, mentally, and spiritually. Controlling this sexuality became a means of controlling their destiny' ('' spark '')

is, among the Bonobo, best characterized as 'erotic' rather than reproductive. Bonobos use sex for appeasement and reconciliation, to decrease social tensions, to show affect, and to experience pleasure. Females seek out sexual experiences regardless of whether or not they are in a fertile state.

bonobo sexuality is best characterized as 'erotic' rather than reproductive. Bonobos use sex for appeasement and reconciliation, to decrease social tensions, to show affect, and clearly, to experience pleasure. They engage in a broad array of copulatory positions that include female-female andmale-male sexual contacts, in addition to male-female encounters. Sexual behavior is generally incorporated into their daily routine and females seek out sexual experiences regardless of whether or not they are in a fertile state'

is an oscillation between masochism, which is an intoxication of my own flesh as object, and sadism, an appropriation of the other's flesh as an object of appropriation.

It is at this point that Sartre introduces his analyses of sadismand masochism. T hey are hopeless even as sexual maneuvers.!Vlasochism amounts to intoxication ''with my flesh as object, whichthe Other helps me to realize by using me as nothing else. appropriates the Other's flesh but treats it as nothing but an objectof appropriation. In either event, the ideal of sexual desire isdefeated. Nevertheless, Sartre claims, sadism and masochismprovide the coordinates for sexuality in general: 'It is because ofthis inconstancy on the part of desire and its perpetual oscillationbetween these two perils that 'normal' sexuality is commonlydesignated as 'sadistic-masochistic.''Sartre's novels and plays generally depict sex as a compendiumof sadism and masochism. And among his later theoreticaldiscussions, one could argue that none really mitigates his critique ofsexuality in Being and Nothingness. In that book he sometimes seems. . .

is any and all phenomena of human life related to pleasure seeking. Sexuality is by no means confined to intercourse, masturbation and other genital activities.

Freud, sexuality is not confined to masturbation, intercourse, and other genital activities. Rather, sexual activity includes anything that leads to pleasure. Freud's portrait of the infant, however immature, as an active seeker of pleasure was his most radical insight. It led him to a theory of psychological growth that traced the various forms that this pleasure-seeking can take.

is culturally constructed such that heterosexuality does not exist as some kind of default position against which we can define homosexuality. Nor, because of its constructed nature, does the binary distinction between homosexuality and heterosexuality even hold.

For Butler, sexuality is 'culturally constructed within existing power relations' (1990: 30), meaning that there no innate sexual orientation that we can separate from the various structures and relations of power that surround us. . . . the belief that heterosexuality exist as some kind of default position against which we can define homosexuality is flawed . . . and even the binary distinction between homosexuality and heterosexuality is inauthentic because of its constructed nature.

is feared today in our disease-sponsored register of the universe of fear in which everyone now lives.

Fear of sexuality is the new, disease-sponsored register of the universe of fear in which everyone now lives.Susan Sontag

is however tamed it may be today, one of the demonic forces in human consciousness -pushing us at intervals close to taboo and dangerous desires, which range from the impulse to commit sudden arbitrary violence upon another person to the voluptuous yearning for the extinction of one's consciousness, for death itself.

Tamed as it may be, sexuality remains one of the demonic forces in human consciousness -pushing us at intervals close to taboo and dangerous desires, which range from the impulse to commit sudden arbitrary violence upon another person to the voluptuous yearning for the extinction of one's consciousness, for death itself. Even on the level of simple physical sensation and mood, making love surely resembles having an epileptic fit at least as much as, if not more than, it does eating a meal or conversing with someone.Susan Sontag

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