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Pope Francis recently said in the former Soviet Republic of Georgia, and on several occasions over the last year, that Western nations are exporting an idea that gender is a choice. Pope Francis asserts that this “gender ideology” is the enemy of the family. Here the pope disappoints many in America and Europe, who hoped that he might free Catholics from the heritage of homophobia and repression of women that has been protected and promoted for millennia by the Roman Catholic Church.

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  [Recently Joe Casey conducted an email interview with a writer for a now deceased site. I expressed an interest in running it on the Beat, but was unable to contact the original writer despite repeated attempts. As its general internet principle that the interviewee owns the written answers, I agreed to run Joe’s answers, as he’s […]

Pope Francis is boldly liberalizing Catholic teaching on sexual matters. Or so it is commonly believed. In earlier ages of the Christian Church, both East and West, its canons and its teachings always understood human sexuality as having a very powerful effect upon the human soul.

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In Shakespeare’s comedies, sex is not only connected to marriage, but postdates it. Prospero in The Tempest insists to his prospective son-in-law that he not break the “virgin-knot” of his intended bride, Miranda, “before / All sanctimonious ceremonies may / With full and holy rite be ministered,” lest “barren hate, / Sour-eyed disdain, and discord . . . bestrew / The union of your bed with weeds so loathly / That you shall hate it both” (4.1.15-22).

The post Sexuality in Shakespeare’s plays and poems appeared first on OUPblog.

Considering the many love affairs, sexual liaisons, and marriages that occur in Shakespeare's plays, how many of them accurately represent their real-life counterparts? Genuine romantic entanglements certainly don't work out as cleanly as the ending of Twelfth Night, where Sebastian and Olivia, Duke Orsino and Viola, and Toby and Maria all wind up as married couples.

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"If you have no better offer, do come," 11.52 helps put flesh on the bones of Martial’s Rome (‘you know Stephanus’ baths are right next door…’) and presents the city poet in a neighbourly light. It’s also a favourite of modern foodies in search of an unpretentious sample menu from ancient daily life.

The post ‘If you have no better offer, do come’: Martial’s guide to Roman dinner parties appeared first on OUPblog.

I begin with one of Martial’s more troublesome twentieth-century Avid Fans: the poet, editor, translator, and Fascist propagandist, Ezra Pound.

The post ‘A girl who made the peacock look ugly, the squirrel unloveable': Martial mourns a lost love appeared first on OUPblog.

Why adapt Zola? What’s he got to say to us today? If the novels are so good why not leave them as they are – as novels – and forget it?

The post On Adapting Emile Zola: Notes from a BBC script writer appeared first on OUPblog.

Martial adores sexy boys. He craves their kisses, all the more so if they play hard to get, "� buffed amber, a fire yellow-green with Eastern incense… That, Diadumenus, is how your kisses smell, you cruel boy. What if you gave me all of them, without holding back?" (3.65) and "I only want struggling kisses – kisses I’ve seized; I get more of a kick out of your bad temper than your good looks…" (5.46).

The post ‘I get more of a kick out of your bad temper than your good looks': Martial’s guide to getting boys appeared first on OUPblog.

The young woman who inspired Dumas’s La Dame aux Camélias and Verdi’s Violetta in La traviata conceived at least once in the course of her 23 years. At the time she was in her late teens. During the five years that followed the birth of her baby, between the ages of 17 and 22, she prospered as the leading courtesan of the most glamorous city in Europe. The word ‘courtesan’ is a euphemism for an upper class prostitute, a paid woman who doubled as a trophy exhibit at the theatre and opera.

The post Sex, hygiene, and style in 1840s Paris appeared first on OUPblog.

Attitudes towards love, sex, sexuality, and gender have changed rapidly over the last decade. What role do emerging adults play in this phenomenon? Are they really more open-minded than the previous generations -- or more at risk?

The post Love and sex: perspectives from emerging adults appeared first on OUPblog.

In the late 1990s, I attended a conference focused on “those who identify at the male end of the gender spectrum.” At the end of the conference, organizers asked each participant to fill out an exit poll, intended to capture demographic information about conference attendees. In addition to the usual geographic/age-related questions, organizers asked about gender identity, and included a checkbox for every term they had ever heard used as a self-descriptor by members of this community. The list included: transdike, transdyke, transexion, transsexual, transgender, transie, transindividual, transmale, translesbigay, transnatural, transman, transguy, tranz-fag, trannyfag, MTM (man to male), FTM, trannyboy, tranzboy, boi, transboi, tranzsissy, transsissy, sissyboi, transmasculine, dragboi, transperson, transhuman, transqueer. And below these check boxes was a box that said, “Other,” and a line to write in a term.

Despite its length, the above list is not fully inclusive; people are always adding to it. This is a population of people trying to morph English in ways that allow them to describe their experience of gender to others. If English is your first language, you grew up in a culture that recognizes two genders, male and female, believing them to be fixed reality and determined at birth. “It’s a boy!” or “It’s a girl!” are often the first words an emerging infant hears upon being born. Yet, this statement isn’t always true; sometimes, that baby grows up defying that birth pronouncement, revisiting that gender assignment.

Re-examining gender

With only two words to choose from, man or woman, boy or girl, those who re-examine gender find themselves bumping up against the limitations of English. How can two words begin to capture the experience of the complex social process we call gender? Those redefining gender for themselves expand the lexicon far beyond two words, such that it becomes clear there is no consensus at all on terminology. For instance, some happily call themselves transsexual, noting they did change the sex of their body and this feels the most descriptive to them; others recoil in horror at the idea, exclaiming, “How can you use that term, it’s so medical model and pathologizing!”

Note how many of the above terms include the prefix trans. In the interest of pragmatic inclusivity, the shorthand term trans has become part of the community lexicon. A newer term still is trans*, reinforcing the idea that there are multiple possible endings to follow trans. Even there, consensus isn’t possible. Some view trans and trans* as two different populations of people – trans is viewed as the umbrella term for those who undertake some form of physical transition, while those who are trans* are in a middle-ground of gender that doesn’t pursue physical body modification. Others view trans as a fluid, deliberately-vague term that stands on its own, much like the term queer; the term trans* makes more clear that there are multiple identities under consideration, that one should then ask, “What does your * stand for?”

The ever-changing lexicon of gender identity

When a community lacks consensus on its own terminology, it becomes difficult for allies to understand just what terminology is acceptable and what isn’t. What about words that have historically been used in a pejorative sense, such as tranny? A rule of thumb applies to all such words (queer among gay/lesbian people, nigger among African-Americans) — if an ally is asking, “Can I use that word, really?” then the word is not fully reclaimed yet, and should be avoided by allies. It still retains vestiges of its former negative connotation. If it were fully reclaimed, its former negative connotation would be forgotten, as if it were a new word being invented and used for the first time. An ally would not then wonder, “Can I use that word, really?”

Trans is not a reclaimed word; it is invented terminology without the baggage of historically-pejorative words such as tranny. As such, it is fine for an ally to use the word trans, in any context. But, that’s just my interpretation of the emerging trans lexicon; ask another trans person, and you may get a completely different opinion. The important thing for allies to remember is, none of us is right, or wrong, none of us has ownership over the vocabulary of our people. Respectful intention is what makes an ally an ally; precise use of vocabulary isn’t possible in the ever-changing lexicon of gender identity.

A version of this blog post first appeared on the OxfordWords blog.

Headline image credit: Group of people. Public domain via Pixabay.

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In AD 14, two thousand years ago this summer, the emperor Augustus, having dominated Rome for over forty years, finally breathed his last. The new emperor was his step-son Tiberius. While Augustus’ achievement in ending civil war and discreetly transforming a republic into one-man rule provokes grudging admiration even from those who aren’t keen on autocracy, Tiberius has very few fans. Suetonius’ biography, the third in his twelve Lives of the Caesars, offers some intriguing insights into why this might be.

Descended from one of Rome’s most noble families, Tiberius, in his mid-50s when he came to power, had led a series of enormously successful, if unshowy, military campaigns, securing Pannonia (roughly modern Hungary) in the east and doing much to stabilize the troublesome area around the Rhine in the north. He loved literature, philosophy, and art. He was just the kind of man who had dominated the senior echelons of the senate under the republic – a very traditional kind of Roman leader, it might seem.

But among ancient commentators only Velleius Paterculus, who wrote during his reign, has much good to say. Suetonius, in his biography, and Tacitus, in his Annals, offer a litany of damning criticisms. Tiberius, himself a great respecter of tradition, a stickler for proper procedure, seems to have found his position – as not quite fully acknowledged autocrat, expected to exercise personal dominance through what purported to be the old republican framework – deeply uncomfortable. Unlike Augustus, he had no desire whatsoever to develop a warm relationship with the common people of Rome. (Suetonius makes clear his total lack of interest in the games – a telling indicator.) No money was spent on public works. He veered between insisting the Senate behave independently and dropping cryptic hints as to how he wanted it to vote. Yet his chief crime, in the eyes of some ancient critics, was deserting Rome.

In 26 AD, twelve years into his reign, Tiberius withdrew to the island of Capri, never to return to the city. Was this meant to look like a return to senatorial government? For the next eleven years, imperial control was exercised remotely, for the most part through Sejanus, prefect of the praetorian guard. Among the many prominent Romans convicted of treason in those years were members of Tiberius’ own family, including the widow and two elder sons of his nephew Germanicus. Eventually Sejanus, too, ended up a corpse in the Tiber, taking with him as he fell many who had hoped to profit by associating with the emperor’s henchman. This bloodbath reflects Tiberius’ innate cruelty, as well as his insecurity – but Suetonius highlights other vices, too.

His biography begins with some family history – a mixed bag of earlier Claudians, male and female, some famous for their virtue, others notorious for their arrogance and depravity. Suetonius then charts Tiberius’ early life, his distinguished military career, his accession and the largely positive measures he undertook in the early years of his reign. But chapter 33 hints darkly at the character assassination, which is to follow: ‘He showed only gradually what kind of emperor he was’. This move prefigures the comments Suetonius makes in his Lives of Caligula (ch.22: ‘The story so far has been of Caligula the emperor, the rest must be of Caligula the monster’) and Nero (the end of ch.19 prepares the reader for ‘the shameful deeds and crimes with which I shall henceforth be concerned’). For Suetonius, character, though it may be temporarily masked, is not subject to change or development.

Suetonius does note that Tiberius’ withdrawal meant provincial government was neglected but stories of the emperor’s depravity get much more attention. Once on Capri, Tiberius ‘finally gave in to all the vices he had struggled so long to conceal’. His drinking was legendary, his sex life exceeded the worst imaginings. Surrounded by sexually explicit art-works, Tiberius was addicted to every kind of perversion, with boys, girls – even tiny children. The accusations relating to oral sex would have aroused particular loathing on the part of Roman readers. Tiberius’ appetites were hardly human; ‘people talked of the old goat’s den – making a play on the name of the island’. What did Tiberius really get up to? Stories of this kind were part of the common currency of Roman political discourse. Suetonius devotes similar space to the sexual transgressions of Caligula, Nero, and Domitian – such behaviour is to be expected of a tyrant. The remoteness of the emperor’s residence itself must have fuelled the most lurid imaginations back in Rome. Emblematic of Tiberius’ impossible position is his relationship with his mother Livia. Had she not been Augustus’ wife of many decades, Tiberius would never have succeeded to power. Suetonius repeatedly underlines Livia’s key role in promoting her son. She persuaded Augustus to adopt him, following the deaths of his two adult grandsons. She helped to ensure a rival candidate was eliminated. Even after Tiberius succeeded to Augustus, Livia remained a force to be reckoned with: ‘he was angered by his mother Livia on the grounds that she claimed an equal share in his power’. Yet we should perhaps be just as wary with regard to these stories as with those about Tiberius’ sexual tastes. What better way for Tiberius’ critics to undermine him than to allege this experienced military man in late middle age needed advice from his mother? Such claims would perhaps have been especially offensive to someone of Tiberius’ ultra-traditional outlook. The senators who proposed to honour him with the title ‘Son of Livia’ knew how to torment the emperor. Indeed Suetonius reports stories that the main reason Tiberius left Rome for Capri was to get away from his mother.

Image credits: (1) Siemiradzki Orgy on Capri by Henryk Siemiradzki, 1881. Public domain via Wikimedia Commons (2) Tiberius Claudius Nero Caesar (42 BCE – 37 CE). From: H.F. Helmolt (ed.): History of the World. New York, 1901. University of Texas Portrait Gallery. Public domain via Wikimedia Commons.

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Fascinating and reassuring, thoughtful and funny, Welcome to the Family by Mary Hoffman, illustrated by Ros Asquith is a very special book about all sorts of different families and the ways children end up in them. If ever a book was cut and bound with love, this is it.

It’s the perfect book if you’re part of a family with step-parents, adopted siblings, or any sort of family which is not vanilla Mum, Dad and 2.4 kids, and you want your family to see families just like yours in between the pages of a book.

It’s also the perfect book if you are part of a family with Mum, Dad and 2.4 kids and you want to help your kids understand that there’s not just one way of being a family, even if all families do have one very important thing in common: Love.

All sorts of children (and parents) will find themselves in this book; they will see themselves and their family set-ups acknowledged and celebrated without judgement. And as is appropriate of any celebration there’s lots of joy, happiness and humour in both words and pictures. Reassurance that the child is loved and welcomed is the beating heart of this book.

A special cuddly teddy bear provides commentary at different points in the text, allowing children to feel ok if what they’re reading is new or surprising for them. Sibling rivalry, anxiety and the difficulties which can arise in any family are also mentioned; this remains a realistic, not a sugar-coated view of family life, and it’s all the more comforting for that.

Whilst I adore this book more than I have found easy to say (I’ve drafted this review many times trying to find just mix of exuberance and professionalism), I think it worth pointing out that although all sorts of families are included, they are all core, nuclear families ie parents and children. No explicit mention is made of aunts and uncles, grandparents or cousins, and yet these people too are very important parts of many families.

Sharing this book (or letting your child discover it for themselves) is an easy and enjoyable way to introduce your primary school aged kids to everything from IVF babies to the fact that some kids are brought up by two Dads. It’s honest, welcoming text is brilliantly brought to life by spirited illustrations. It’s unpatronising, unthreatening approach is a breath of fresh air. Simply put, this is an outstanding book, a book that fights evil and ignorance with joy, love and respect.

Inspired by Welcome to the Family we made a set of family puppets.

We started by taking a load of photos of each other, with our faces showing different sorts of expressions. I cropped our heads out and resized them so they were only 1.5-2 cm tall, before printing them out.

(Alternatively you could also go to a passport photo booth and get have fun there, coming home with strips of faces.)

Next we drew bodies and clothing. I gave the kids pieces of paper between 10 and 15 cm long and encouraged them to draw their bodies/clothes to fill the space; if your printed head is about 2 cm big, you’ll need the bodies to be between 10 and 15 cm long if you want them to be approximately in proportion to the heads. The kids found the scale issue a little difficult to begin with, but it definitely helped to give them rectangles of paper approximately the right size, rather than big sheets of paper.

We cut out the heads and bodies and stuck them onto wooden barbecue skewers using label stickers, but you could use tape.

Now we were ready to act out all sorts of family dramas!

Whilst making our family puppets we listened to:

Other activities which could work well alongside reading Welcome to the Family include these:

What are your favourite books about families?

Disclosure: I was sent a free review copy of Welcome to the Family by the publisher.

By Jeff Wilson

Mindfulness seems to be everywhere in North American society today. One of the more interesting developments of this phenomenon is the emergence of mindful sex—the ability to let go of mental strain and intrusive thoughts so once can fully tap into sexual intercourse.

But how do we truly let go of various pervading thoughts and completely immerse ourselves in the sexual moment? Mindful sex is practiced in a variety of medical, religious, and spiritual ways.

In my research I’ve noticed three broad streams for the mindful sex movement. The first category is the scientific discussion of using mindfulness to treat sexually-related problems in a patient or client population. In the past six years more than a dozen clinical studies of the effectiveness of mindfulness in treating sexual problems have been published in respected peer-reviewed medical and psychological journals.

A leader in this field is Dr. Lori Brotto. She created a program for women who experienced lowered levels of sexual arousal following treatment for gynecologic cancers, and mindfulness meditation was a primary element. As Brotto explains, “After a foundation of mindfulness skills was established, we introduced more sensually-focused mindfulness exercises in which women were encouraged to notice sensations in the body while engaged in a progressive series of activities, for instance while having a bath, while examining her genitals in a mirror, while applying light touch to her genitals… Finally, they were introduced to erotic tools such as visual erotica, fantasy, and vibrators as reliable methods of boosting the sexual arousal response followed by a mindfulness of body sensations immediately afterward while they took note of any triggered arousal sensations in the body.” Initial results were encouraging, and subsequent studies seemed to support the assertion that mindfulness practice can help mitigate some problems for women experiencing significant sex-related conditions, especially decreased interest in sexual activity due to psychological or medical trauma.

Detail of the hands of an ancient stone Buddha statue. © Natalia_Kalyatina via iStockphoto

Studies such as Brotto’s are designed for the consumption of elite audiences with sophisticated training in the study and treatment of serious human maladies. They use Buddhist practices for clinical purposes, hoping to move their patients away from the effects of disease and biomedical treatment, defined in these studies as greater ability to engage in sexual activity and reduction of sex-related pain.

The second category of works on mindful sex—those belonging to the self-help genre—take these impulses further. These books and articles are often written by medical doctors, therapists, and other specialists, but their target audience is mainstream North Americans without any particular credentials or connection to the health industries. As such, they reach a vastly larger audience than the medicalized mindfulness studies. Books in this category are no strangers to the bestseller lists, and these mindful sex promoters tout their expertise on impressive websites and through popular TED talks.

A good example of this category is A Tired Woman’s Guide to Passionate Sex, by Dr. Laurie Mintz. As she states, “If you are among the astonishingly large group of women whose chief complaint is that chronic fatigue and stress from balancing multiple demands has led to a disinterest in sex, this book is designed to help you. The goal of this book is to get you feeling sexual again.” How does one achieve this goal? You guessed it: mindful sex. As Mintz explains, “Mindful sex is sex in which you are totally and completely immersed in the physical sensations of your body.”

The goal here is taken beyond dealing with serious medical illness, as in the scientific studies, and reoriented now toward providing what Mintz calls “awesome sex.” Using Buddhist practices in pop cultural applications, these promoters try to move their audience closer to a state of well-being, defined as getting past the regular difficulties of mainstream North American life and achieving more and better orgasms, along with increased emotional intimacy with one’s partner.

The third category is spiritual applications of Buddhist mindfulness to sex. These are typically promoted by people without formal medical or psychological credentials who operate outside of overtly Buddhist institutions. They offer mindful sex as part of a package of techniques and perspectives for personal enhancement.

An example is Orgasmic Yoga. As co-founder Bruce Gether explains in his manifesto, Nine Golden Keys to Mindful Masturbation:

“Mindful masturbation is a simple, yet powerful practice. It requires dedication, and becomes its own reward. Just pay full attention while you masturbate. Don’t let yourself get distracted by imagination. Keep your primary focus on yourself, your own body, your penis and your own sensations. This path of self-pleasure can take you into realms of ecstasy you have never before experienced.” 

Mindful sex is framed in religious language here, rather than medical or psychological ones. As Gether says, “your penis is sacred… Your penis is an organ designed to provide you with the awareness that you are one with all things.” These spiritual applications of mindful sex go even further than the self-help ones, using Buddhist practices to help initiates achieve self-growth and transcendental bliss.

What are the points that I want to make with all of this? First, North Americans use Buddhist practices to enhance their desires, rather than retreat from or conquer them. Mindfulness of the body used to be an ascetic monastic practice designed to eliminate sexual feelings and break down the erroneous sense of an enduring personal self. Mindful sex is a pleasure-enhancing practice designed for laypeople to rekindle their sexual fires, promote self-esteem, and variously lead the practitioner to mind-blowing orgasm, greater bonding, or perhaps metaphysical oneness with all.

This transformation may be seen as ironic, but it is not without precedent, as Buddhism has been used for achieving these-worldly benefits more or less since its creation, be they faith-healing, safe childbirth, protection from harm, and so on. This sort of flexibility is what allows complex religious traditions such as Buddhism to cross cultural borders and find niches in new societies. By appearing in scientific, self-help, and spiritual modes, mindfulness is able to influence a far larger percentage of North Americans than the relatively small number of formal Buddhist adherents.

Jeff Wilson is Associate Professor of Religious Studies and East Asian Studies at Renison University College (University of Waterloo). He is the author of Mourning the Unborn Dead: A Buddhist Ritual Comes to America, Dixie Dharma: Inside a Buddhist Temple in the American South, and Mindful America: The Mutual Transformation of Buddhist Meditation and American Culture.

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By Carlos A. Ball

Those who defend same-sex marriage bans in the United States continue to insist that households led by married mothers and fathers who are biologically related to their children constitute the optimal family structure for children. This notion of family optimality remains the cornerstone of the defense of the differential treatment of LGBT families and same-sex couples under the law.

There are three main objections to the family optimality claim. The first is a logical objection that emphasizes the lack of a rational relationship between means and ends. Even if we assume that the optimality claim is empirically correct, there is no connection between promoting so-called family optimality and denying lesbians and gay men, for example, the opportunity to marry or to adopt. It is illogical to think that heterosexual couples are more likely to marry, or to accept the responsibilities of parenthood, simply because the law disadvantages LGBT families and same-sex couples.

The second objection is one of policy that questions whether marital and family policies should be based on optimality considerations. The social science evidence shows, for example, a clear correlation between parents who have higher incomes and more education, and children who do better in school and have fewer behavioral problems. And yet it is clear that neither marriage nor adoption should be limited to high-income individuals or to those with college degrees. This is because such restrictions would exclude countless individuals who are clearly capable of providing safe and nurturing homes for children despite the fact that they lack the “optimal” amount of income or education.

Image Credit: Gay Pride Parade NYC 2013 – Happy Family. Photo by Bob Jagendorf. CC-BY-2.0 via bobjagendorf Flickr.

It is also important to keep in mind that judges and child welfare officials do not currently rely on optimality considerations when making custody, adoption, and foster care placement decisions. Instead, they apply the “best interests of the child” standard, which is the exact opposite of the optimality standard because it is based not on generalizations, but on individualized assessments of parental capabilities.

Finally, the optimality claim lacks empirical support. Optimality proponents rely primarily on studies showing that the children of married parents do better on some measures than children of single parents (even when controlling for family income) to argue that (1) marriage, (2) biology, and (3) gender matter when it comes to parenting.

The “married parents v. single parents” studies, however, do not establish that it is the marital status of the parents, as opposed to the number of parents, which account for the differences. Those studies also do not show that biology matters because the vast majority of the parents who participated in the studies — both the married parents and the single ones — were biologically related to their children.

As for the notion that parental gender matters for child outcomes, it is the case that most single-parent households in the United States are headed by women. This does not mean, however, that the absence of a male parent in most single-parent households, as opposed to the absence of a second parent, accounts for the better child outcomes found by some studies that compare children raised in married households to children raised in single-parent ones.

In short, the family optimality claim does not withstand logical, policy, or empirical scrutiny. Family optimality arguments, whether in the context of same-sex marriage bans or any other, should be rejected by courts and policymakers alike.

Carlos A. Ball is Distinguished Professor and Judge Frederick Lacey Scholar at the Rutgers University School of Law. His most recent book on LGBT rights is Same-Sex Marriage and Children: A Tale of History, Social Science, and Law.

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By Philip Schofield

In 1814, just two hundred years ago, the radical philosopher Jeremy Bentham (1748–1832) began to write on the subject of religion and sex, and thereby produced the first systematic defence of sexual liberty in the history of modern European thought. Bentham’s manuscripts have now been published for the first time in authoritative form. He pointed out that ‘regular’ sexual activity consisted in intercourse between one male and one female, within the confines of marriage, for the procreation of children. He identified the source of the view that only ‘regular’ or ‘natural’ sexual activity was morally acceptable in the Mosaic Law and in the teachings of the self-styled Apostle Paul. ‘Irregular’ sexual activity, on the other hand, had many variations: intercourse between one man and one woman, when neither of them were married, or when one of them was married, or when both of them were married, but not to each other; between two women; between two men; between one man and one woman but using parts of the body that did not lead to procreation; between a human being and an animal of another species; between a human being and an inanimate object; and between a living human and a dead one. In addition, there was the ‘solitary mode of sexual gratification’, and innumerable modes that involved more than two people. Bentham’s point was that, given that sexual gratification was for most people the most intense and the purest of all pleasures and that pleasure was a good thing (the only good thing in his view), and assuming that the activity was consensual, a massive amount of human happiness was being suppressed by preventing people, whether from the sanction of the law, religion, or public opinion, from engaging in such ‘irregular’ activities as suited their taste.

Bentham was writing at a time when homosexuals, those guilty of ‘the crime against nature’, were subject to the death penalty in England, and were in fact being executed at about the rate of two per year, and were vilified and ridiculed in the press and in literature. If an activity did not cause harm, Bentham had argued as early as the 1770s and 1780s, then it should not be subject to legal punishment, and had called for the decriminalization of homosexuality. By the mid-1810s he was prepared to link the problem not only with law, but with religion. The destruction of Sodom and Gomorrah was taken by ‘religionists’, as Bentham called religious believers, to prove that God had issued a universal condemnation of homosexuality. Bentham pointed out that what the Bible story condemned was gang rape. Paul’s injunctions against homosexuality were also taken to be authoritative by the Church. Bentham pointed out that not only did Jesus never condemn homosexuality, but that the Gospels presented evidence that Jesus engaged in sexual activity, and that he had his male lovers — the disciple whom he loved, traditionally said to be John, and the boy, probably a male prostitute, who remained with Jesus in the Garden of Gethsemane after all the disciples had fled (for a more detailed account see ‘Not Paul, but Jesus’).

Bentham was writing after Malthus had in 1798 put forward his argument that population growth would always tend to outstrip food supply, resulting in starvation and death until an equilibrium was restored, whereupon the process would recommence. Bentham had been convinced by Malthus, but Malthus’s solution to the problem, that people should abstain from sex, was not acceptable to him. He pointed out that one advantage of non-procreative sex was that it would not add to the increase of population. Bentham also took up the theme of infanticide. He had considerable sympathy for unmarried mothers who, because of social attitudes, were ostracized and had little choice but to become prostitutes, with the inevitable descent into drink, disease, and premature death. It would be far better, argued Bentham, to destroy the child, rather than the woman. Moreover, it was kinder to kill an infant at birth than allow it to live a life of pain and suffering.

Bentham looked to ancient Greece and Rome, where certain forms of homosexual activity were not only permitted but regarded as normal, as more appropriate models for sexual morality than that which existed in modern Christian Europe. Bentham attacked the notion, still propagated by religious apologists, that homosexuality was ‘unnatural’. All that ‘unnatural’ meant, argued Bentham, was ‘not common’. The fact that something was not common was not a ground for condemning it. Neither was the fact that something was not to your taste. It was a form of tyranny to say that, because you did not like to do a particular thing, you were going to punish another person for doing it. Because you thought something was ‘disgusting’ did not mean that everyone else thought it was disgusting. You might not want to have sex with a sow, but the father of her piglets thought differently.

These writings were, for Bentham, a critical part of a much broader attack on religion and the ‘gloomy terrors’ inspired by the religious mentality. By putting forward the case for sexual liberty, he was undermining religion in one of the areas where, in his view, it was most pernicious. Bentham did not dare publish this material. He believed that his reputation would have been ruined had he done so. He died in 1832. He would have been saddened that it still retains massive relevance in today’s world.

Philip Schofield is Professor of the History of Legal and Political Thought in the Faculty of Laws, University College London, Director of the Bentham Project, and General Editor of the new authoritative edition of The Collected Works of Jeremy Bentham. The latest volume in the edition, Of Sexual Irregularities, and other writings on Sexual Morality, was published on 30 January 2014. The research that led to the preparation of the volume was funded by the Leverhulme Trust. The Bentham Project is responsible for Transcribe Bentham, the prize-winning scholarly crowdsourcing initiative, where volunteers transcribe previously unread Bentham manuscripts.

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Image credit: Jeremy Bentham, aged about 80. Frontispiece to Jeremy Bentham, Principles of Legislation, edited by John Neal, Boston: Wells and Lilly, 1830. Public domain

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by LTZ

A while back, the Beat’s own Henry Barajas – tireless observer of Kickstarted comics that he is – took some time to preview a crowd-funded book by Justin Gray, Jimmy Palmiotti, Jimmy Broxton, and Juan Santacruz. Sex and Violence, Vol. 1 was laid bare (spread-eagle, perhaps) to its supporters this past week, after reaching its funding goal. The only hurdle yet to cross is for Palmiotti, Gray, and cover artist Amanda Conner to actually sit down and sign the damned things. I was part of the crowd that funded Sex and Violence; I expect I’ll get my copy in the mail any day now. In that copy, and in everyone else’s, too, there will be my name (my government name, my “goes on job applications” name), thanked for helping to finance, well, sex and violence.

I wonder if this bizarre offshoot of buyer’s remorse is common amongst Kickstarter supporters. The thing is, it’s not exactly remorse. It’s more like Schroedinger’s cat, where a funded project exists in a quantum state of being both satisfying and regrettable until you get your copy and find out for yourself. “So, goofus,” the dialogue begins, “why did you throw money at it if you weren’t sure you’d be happy with it?”

I’m not sure I have a good answer for that. I like Jimmy Broxton’s art, I guess. Getting an Amanda Conner art print or whatever else is pretty cool. As writers, Palmiotti and Gray have yet to grievously offend me, but then again, I’m not exactly snatching Freedom Fighters off the racks so roughly that the staples kink. It almost, maybe, makes a little more sense when I take the long view and consider the status quo of adult-people comics today.

Joe Casey, agent provocateur, just released a comic called Sex, which I saw praised on Twitter as “the most 2003 comic of 2013.” Brandon Graham’s Multiple Warheads, a book I love without qualifiers, started as a porno gag strip in an NBM anthology. Matt Seneca’s Very Fine Comix debuted with Daredevil 12”, a XXX Marvel comic spoof; Jane Mai just put out Blumpkin Spice Latte, a zine that’s 99% dick talk (with the best title of 2012). Sex is in the air in comics, these days, but it’s kept its edge, sticking mostly to the dim corners or weird vortices of the market.

Violence, of course, is the foundation modern comics were built upon, and the sword that they live and die by to this day. I shouldn’t even need to point out examples, but the “big moments” in the Diamond-distributed scene always revolve around bloody carnage. Think Damian Wayne, freshly skewered. Glenn from The Walking Dead: turned into a piñata. Avatar Press is its own thing entirely. Both Mark Millar and John Romita’s certified hit Kick-Ass and Frank Cho and Joe Keatinge’s upcoming Brutal have promo art that looks jacked straight from the cover of Pantera’s Vulgar Display of Power. DC Comics’ big multimedia tie-in for the quarter isn’t just a fighting game, it’s a fighting game built by the people who make Mortal Kombat.

So in this rough-sex-and-eyeballs-popping milieu, Sex and Violence seemed like a romp. Sure, it was being pitched as tawdry, sleazy, exploitative, and unshakably macho despite itself… but sometimes the grindhouse is the place to be. All of this is very much after-the-fact justification, but it seems to add up. But that just takes us back to Schroedinger’s cat. It could be fun and trashy. If could just be trashy and a little sad. I paid my admission, so the least I can do is find out.

There are two halves to Sex and Violence. You’d think that with the title structured the way it is, this duplex approach would lend itself to a sex story and a violence story. It almost does (one tale is certainly more violent than sexual, and vice versa for the other), but not enough to comment on the idea at any other point in this piece. The book starts with “Pornland, Oregon,” illustrated by Jimmy Broxton. In what starts as a sideways riff on the movie Hardcore, a young woman is made a deep web sensation forevermore by being murdered in a snuff film. As it turns out, in one of those funny coincidences life likes to play, her grandfather is a retired Mafia hitman, and all expected murders and executions follow in due course. The second story, drawn by Juan Santacruz, is “Girl in a Storm,” about a lesbian NYPD officer who becomes obsessed with spying on her beautiful neighbor, and has to deal with the small complication of that neighbor already having a woman to keep her bed warm. Things, as they must, get more sordid from there.

So is it any good? Jimmy Broxton’s minimalist (and very British, in a way I can’t put my finger on) style sells “Pornland” rather well. Abetted by Challenging Studios’ color palette of blue, grey, purple, and what I can only call “various shades of Dave Stewart red,” Broxton makes “Pornland” into something not unlike the crime media of the 70s, when character actors could still look like the bottoms of feet: Get Carter, The Outfit, The Squeeze, some imaginary episode of The Rockford Files with more exposed breasts… In fact, the plot of the thing is pretty much Get Carter with some serial numbers filed off, and things like “a vaguely sympathetic hero” and “romance” bolted on like a new spoiler on a Gremlin. That’s not bad, mind. If you’re going to be something in the avenge-young-relative sub-genre, Get Carter is really what you want to be.

On the other hand, “Girl in a Storm” is just… there. The story strains to be Brian de Palma, which is a noble ambition until you realize that Brian de Palma is usually straining to be other people (in this case, a Sapphic voyeur version of Rear Window) – it’s a well that quickly dries up. Juan Santacruz is a veteran superhero artist, and that’s a downside here. Instead of a claustrophobic, psychologically maladjusted story of obsession, passion, forbidden desire, violence, and all those other things that we pretend not to love, the leggy all-but-baby-oiled figures and brightly-lit colors give the whole thing a plastic shine. The look of the strip – which, in a strip about looking, is really the most important thing on multiple levels – isn’t enough to elevate an uninspired script, and both sides end up worse for it. If “Pornland” is Get Carter, “Girl in a Storm” ends up as a post-depilation-culture take on something like a Christina Lindberg movie, and not one of the really twisted, memorably corpse-mutilating ones like Thriller.

So this is what’s going to have my name tucked away in it, until we’re all dead and beyond. I don’t feel particularly embarrassed about this, I suppose. I probably should, and the sting is probably lessened by my name being so generic as to sound like an ethnic take on “John Smith.” Only half of Sex and Violence is really any fun – a statement more true than I intended it to be when I typed it – and I overpaid, based on that math. It’s not egregiously offensive (by comic book standards) and it’s not a work of genius. It just exists, and me with it, twins conjoined at the donation. It’s hard to work up a head of steam one way or the other when both pleasure and disappointment come mild.

LTZ sells comic books, and infrequently contributes to the Beat. He even more infrequently contributes to his own site, Nowhere / No Formats. He tweets about how hard this rigorous schedule is at @less_than_zero.