Philosophy of Love and Sex

Top PDF Philosophy of Love and Sex:

Lovotics: Human - Robot Love and Sex Relationships

Lovotics: Human - Robot Love and Sex Relationships

Human-Robot intimate relationships are no longer pure science fiction but have entered the hallowed halls of serious academic research. In the academic world there has already been sufficient coverage of the topic to demonstrate rather convincingly that it is of interest not only for mainstream media. Conferences on robotics, AI and other Computer Science related subjects began to accept and even invite papers on the subject, and there have thus far been two conferences devoted specifically to Human-Robot Personal Relationships. In 2014 the First International Congress of Love and Sex with Robots was held in Madeira. The academic journals that have since chosen to publish papers on the topic have included: Accountability in Research, AI & Society, Artificial Intelligence, Current Sociology, Ethics and Information Technology, Futures, Industrial Robot, International Journal of Advanced Robotic Systems, International Journal of Social Development, International Journal of Social Robotics, International Journal of Technoethics, New Media and Society, Phenomenonology and the Cognitive Sciences, Philosophy Technology, Social Robotics, Technological Forecasting and Social Change, and various publications from the IEEE, Springer and other highly respected technology stables. One paper, from Victoria University of Wellington, New Zealand, achieved a high profile in the general media when it appeared in 2012 for its entertaining depiction of a future scenario in the red light district of Amsterdam – a life, in 2050, revolving around android prostitutes “who are clean of sexually transmitted infections (STIs), not smuggled in from Eastern Europe and forced into slavery, the city council will have direct control over.”
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Build Rest Web Service In Java >>>CLICK HERE<<<

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calhounsex

calhounsex

Philosophy is, to a large extent, a discipline devoted to "drawing" conceptual "pictures" or constructing conceptual "lenses" that invite us to see and think about the everyday in a different way. Drawing conceptual pictures often involves introducing new terminology, or showing that two things are more alike or more dissimilar than we had thought, or showing what is wrong with widely accepted pictures. Thinking philosophically about sexuality will involve constructing and arguing for new conceptual pictures of sex (being male or female), gender, sexual orientation, and romantic love. In the past 15 years, there has been an explosion of scholarship devoted to reconceptualizing sex, sexual desire, sexual orientation, and gender. Virtually all of that work has been conducted by feminist theorists (including pro-feminist men) and scholars in gay and lesbian studies. This course is devoted to examining the conceptual pictures they have drawn. Many of those pictures are designed to get us to think more deeply about the politics, morality, and legal regulation of sex.
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Love through the Ages: Redefining Romance in Sex Education, Wanderlust and Grace and Frankie

Love through the Ages: Redefining Romance in Sex Education, Wanderlust and Grace and Frankie

friends. By talking to Otis, students allow themselves to be open about their issues and talk it through with another person. Grindon gathered that putting characters in a new setting allows them to be vulnerable, which is true for the main characters as well as the supporting storylines each week. This is equally monumental for the people watching it. As viewers, we are essentially the clients in that bathroom stall, exposing secret insecurities and hoping for reassurance. It is not a breaking of the fourth wall and the viewer is never directly addressed, but it does create a deeper identification with characters than other topics might allow: “[Sex Education] knows the difference between ridiculous and ridicule and the result tends to be richer, more nuanced” (Shields). By representing cultural and sexual diversity and a wide variety of issues for Otis to discuss, the show allows viewers to identify with characters that, had it not been for the sex- related angst they (re)present, they might never have identified with otherwise. Even if one does not identify with any other presented aspect of a character, whether it be their looks, background, fears, family issues or hopes for the future and even if their experiences resemble nothing from one’s own life, a character expressing fear that they might be bad at oral sex or wonder about the aesthetics of their intimate parts, might still be something one identifies with. This is not a fear or doubt that would have found expression in any other show and it offers real comfort while it simultaneously affords safety because it is both fiction and humorous. Such intimate knowledge of a character encourages strong identification and emotional involvement.
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Soul Dealing - “Friendship, Love, Sex, and Marriage” in One Night @ the Call Center

Soul Dealing - “Friendship, Love, Sex, and Marriage” in One Night @ the Call Center

There are woes in the case of all the characters dealt with by Chetan Bhagat. Shyam: He is upset to learn that Priyanka is engaged to an NRI Software Engineer called Ganesh Gupta, because he has dated Priyanka for a long time, even before marriage he enjoys sex with her in the Qualis on Priyanka’s urge. Ultimately, Priyanka doesn’t marry Ganesh for the simple reason that he has concealed his real age even in the photograph. He is a slightly bald headed groom. Finally she returns to Shyam. Esha:Esha had earlier done a comprise by sleeping with a designer to obtain a modeling contract. However, the guy turned out to be opportunistic. He betrays her by telling her that she can’t become a model due to her inadequate height. He also tries to console her by sending her some money. Esha smells foul play in Vroom’s proposal. “She is no desperate nymphomaniac, like Lady Brett in Hemingway’s The Sun also Rises” who loves Jake and finding him physically incapable of making love, is obliged, in order to satisfy her imperious needs, to take for love now one, now another. Esha is not an unchaste girl and she cannot put up with an ever changing lover like Vroom” 10
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The Same Sex Marriage Tax Shelter: What\u27s Love Got To Do With It?

The Same Sex Marriage Tax Shelter: What\u27s Love Got To Do With It?

pragmatic—such as distribution of property, assignment of spousal support, and division of debt, and the emotional—such as finality and repose. Married couples also seek divorce knowing that without a divorce decree neither partner can remarry. This last reason is likely the most important because, although couples can sometimes handle the pragmatic and emotional issues surrounding the end of marriage on their own, there is no way couples can legally divorce—thereby allowing the individuals to remarry—absent judicial intervention. As the Supreme Court counsels, “we know of no instance where two consenting adults may divorce and mutually liberate themselves from the constraints of legal obligations that go with marriage . . . without invoking the State’s judicial machinery.” It is for these reasons that married same-sex couples, regardless of the state in which they live, need access to divorce.
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Dis-owning knowledge : anarchist intervention in intellectual property rights

Dis-owning knowledge : anarchist intervention in intellectual property rights

Days of War, Nights of Love, in short, resists the tools of the system in order to critique it. This approach is more finely realized than in older pieces of anarchist writing. A comparison of Days of War Nights of Love with older revolutionary writing illustrates Rich’s position about unintended reproduction of the existing system. The anarchist Emma Goldman, editor of the journal Mother Earth in the early 20 th century, presented her case rationally and organized her thoughts linearly. Distributed from 1906-1918, the journal discussed issues such as birth control, labor claims, prison experiences, and women’s rights. Considered radical subject matter, the ideas were offered in an organized format, with clear
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Sexual and Romantic Experiences of Transgender Youth Before Gender-Affirmative Treatment

Sexual and Romantic Experiences of Transgender Youth Before Gender-Affirmative Treatment

Hardly any transgender adolescents reported experience with sexual intercourse (5%). One of the reasons for this low percentage is that sexual intercourse was defined as vaginal–penile penetration in the questionnaire, which was derived from the questionnaire in the general population study. In our sample, however, the majority of the transboys and transgirls were sexually attracted to a person of their natal sex, with whom this type of sexual activity is not possible before gender-affirming treatment. Sexual activity includes more than intercourse, as exemplified by the larger part of the group who had been involved in petting (which could include genital touching) while being naked (26%).
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Stereotyping and Role Assignment to Women in Fiction: A Specific Assessment of Malamud’s Novels

Stereotyping and Role Assignment to Women in Fiction: A Specific Assessment of Malamud’s Novels

Ihab Hassan has also commented about the moral impact of love, rather he feels that morality is manifested through love, as he opines, “It is the response of the conscience to the incongruities of life, the quest for dignity in humiliation, the perdurable glow in a handful of ashes scraped from the health of every-man. It is pre-eminently a moral response- though morality, for Malamud, declares itself less in judgment than love.”

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The Irish Police: Love, Sex and Marriage in the Nineteenth and Early Twentieth Centuries

The Irish Police: Love, Sex and Marriage in the Nineteenth and Early Twentieth Centuries

3 Chief Conmiissioner George Brown; D.M.P.,in a letter to Inspector-general Duncan McGregor of the Irish Constabulary, i sApril 1842, Public Record Office, Kew, HO 184/1 11; Return of th[r]

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Educating for Peace in Higher Education

Educating for Peace in Higher Education

A great bulk of change should begin in all general education courses offered. Interpretations, analyses and discussions in courses such as Languages, Literature, Education, Philosophy, History, Religion etc... are limitless. For instance, in a history course, instead of glorifying war, educators may focus on the fact that war has always been more destructive than constructive to all those involved. As such, an emphasis could be made on how war could have been avoided had appropriate conflict resolution and negotiation skills been applied. A different interpretation of the facts rather than a change of the facts themselves is needed, an interpretation emphasizing that the loss of one life from whatever conflicting party is a loss in human life in general. Educators must emphasize that we must learn from History not to repeat the mistakes of rulers who rose and fell such as Alexander the Great—and I do not know why historians still give him the title, “Great”—or Napoleon, Hitler, and the like. Moreover, Languages, Literature and Philosophy courses could be used to highlight cultural similarities instead of differences, which would bring the various cultures of the world closer to each other rather than encouraging discrimination and supremacy of one “ism” over another. Such courses could also be used as panels for discussing local and global problems with the aim of coming up with possible solutions. The same applies to general education courses offered by other faculties.
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Plurally possessed : gift and participation in the theo ontology of John Milbank

Plurally possessed : gift and participation in the theo ontology of John Milbank

has more than a merely logical unity and intentional existence (esse intentionale, cf. Aquinas, Summa Contra Gentiles, IV, 11, art. 6). This sense should not be aligned with idem (the static permanence of an object), nor with ipse (the historical unity of a person); cf. Paul Ricoeur, Oneself as Another, tr. Kathleen Blamey (Chicago: University of Chicago Press, 1992), 116. My use of ―Same‖ is also starkly different to the polemical use made by Lévinas in Totality and Infinity. If anything, it is (partially?) Hegelian, and possibly also reflects Martin Heidegger‘s use of ―the Same‖ (das Selbe) in Identity and Difference, trans. Joan Stambaugh (New York: Harper & Row, 1969). Sameness for Heidegger is "the belonging together of what is distinct" or "the gathering by means of difference‖. See Heidegger, Vorträge und Aufsätze (Pfullingen: Günther Neske, 1954), 193, here cited and translated in David A. White, ―Heidegger on Sameness and Difference‖, Southwestern Journal of Philosophy 11 (1980), 107-25, notes 17-18. To be sure, not every reader of Heidegger will find in ―the belonging together of what is distinct‖ an implicit reference to an ―active universal‖ or self-same principle (something like a field or ―spirit‖) which is expressed in and between different elements, which are thereby gathered together—particularly given the ―metaphysical‖ associations of such a notion. Jeff Malpas, for instance, would probably find in this an illegitimate appeal to some metaphysical principle working ―behind the scenes‖, whereas his method, retrieved from Heidegger, is to describe things in terms of their surface topology. See his Heidegger's Topology: Being, Place, World (Cambridge, Mass.: MIT Press, c2006). By contrast, the basic claim or move made in this chapter is twofold: (i) the belonging together of the many is to be questioned and not taken for granted, and (ii) it is therefore to be explained in terms of the ―virtuality of the communicable‖; the latter, I would argue, does not work problematically ―behind the scenes‖ since its expression is mediated. I would even argue (elsewhere) that this is implied by Heidegger‘s reflections on belonging-together; I take him as saying that different beings belong together insofar as they each abide in the same primordial and indeterminate element, Being, which precedes all ontic difference/judgement (Ur-theil) (hence I understand ―Being‖ in the light of Friedrich Hölderlin‘s "Über Urtheil und Seyn," in H.S. Harris, Hegel's Development: Toward the Sunlight, 515–16. Translated from the German by Harris). While Heideggerians will agree with (i) in their mediations on Ereignis, the event of gathering, the piety of their thinking typically refuses to look for (ii) a satisfactory ―explanation‖ or more ultimate description of this event; such a move would supposedly be against the spirit of (i).
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Love God, love others, love yourself

Love God, love others, love yourself

Do not love the world or anything in the world. If anyone loves the world the love of the Father is not in him. For everything in the world – the cravings of sinful man; the lust of his eyes; and the boasting of what he has and does - comes not from the Father but from the world. 1 John 2:15-17

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African philosophy on the way: theorizing oromo philosophy and theology of land (lafi keenya lafee keenya, our land is our bones)

African philosophy on the way: theorizing oromo philosophy and theology of land (lafi keenya lafee keenya, our land is our bones)

Oromo call land as Hadha Margoo meaning ‘mother earth’ which has mythical meanings and implications. This notion has deep ecological meanings inculcated in Oromo culture. For instance, hadha is Oromo word for mother and margoo which means fertile). Margoo is derived from magariisa (green) to express magaruu/magariisa ta’uu (to become green or to grow). Hence, hadha margoo is considered as life-giver while margoo (green) represents life, renewal, nature, healing, stability, energy, fertility, friendship, happiness, the continuation of life, and hope. The informants have clear understandings of this. They argued that land is perceived as a mother not from a gender point of view but the serving viewpoint. In Oromo culture, mother or woman is seen as a web of continuation of life (Inf1 and Inf3). That means that there is no way for a new baby to come into this world if there is no woman. In other words, according to Oromo traditional understanding, if there is no woman, there is no futurity. Psychological Dimension: Place/land Attachment: Place attachment has vital role in well-being of a given society, indigenous people. Cultural values, cultural heritage, societal capital, ecological philosophy, political and economic philosophy and management, and spiritual experience of indigenous people have a strong relationship with a place (Greer, 2010). Place attachment deals with a cognitive bond that an individual or group develops towards places. Place acquires important personal meaning. Land or place attachment has religious and cultural significance; it is a mixture of both (Inf5 and Inf1). What does this mean? As individuals have meaningful attachment for personal reasons and experiences such as the memorable events that took place at particular place and time, the Oromo as a nation have meaningful attachment to their land. Place, in this context, land (Oromia) is a vehicle of for collective reasons and experiences such as collective suffering from colonial rule, memorable battle to protect the territory of the fatherland, national victory, national and independent day, thanksgiving day. These memories do not only attach the people to legacy of their national hero, flag, name of the country, territory, national anthem, names of river, mountains and animals, symbolic tree, culture, tradition, building, martyr, name of street, institution and organizations, song, events, artist, poet, orator, and names of battle where the nation encountered its enemy, but these memories also give the people psychological attachment to the land, country.
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Current evidence for the involvement of sex steroid receptors and sex hormones in benign prostatic hyperplasia

Current evidence for the involvement of sex steroid receptors and sex hormones in benign prostatic hyperplasia

Abstract: Benign prostatic hyperplasia (BPH) is a pathology that affects 50% of men over 50 years of age and 90% of men develop BPH in their eighth decade of life. In 2018, more than 1 billion men will be affected by this disease worldwide. However, the progression of BPH is highly complex and has been debated and studied for approximately four decades. Recent studies indicate that BPH can originate from the alteration of different hormone synthesis pathways, and that it is also linked to the function of hormone receptors. There is a close relationship between the progression of BPH and sexual hormones, such as progesterone, testosterone, dihydrotestosterone, and estrogen. The focus of this study was to characterize the interactions of these hormones and investigate the direct or indirect role of each sex hormone receptor in the progression of BPH. Although several studies have described the effects of these hormones on BPH, no conclusions have been drawn regarding their role in disease progression. Here, we present a literature review on the sexual receptors possibly involved in the progression of BPH. Keywords: benign prostatic hyperplasia, testosterone, progesterone, estrogen, dihydrotestosterone
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Common Core Vocabulary plus mw.docx

Common Core Vocabulary plus mw.docx

phil/phileo [G] to love philosophy, philanthropist phobos [G] fear phobia, claustrophobia phon/phone [G] sound, voice phonograph, telephone phos/phot/photo [G] light photograph, photocop[r]

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Love founded in God: The fruits of love in Kierkegaard’s ‘Works of love’

Love founded in God: The fruits of love in Kierkegaard’s ‘Works of love’

As pragmatic people we normally do not question the origin of our work, for our first interest is the outcome. No matter what our motivation is to give to charity, money is money and it will not change its value, whether it is given out of love or not. For Kierkegaard though, love has a side we easily tend to forget because it cannot be objectified to something we see or do. This hidden reality of love may seem insignificant, but is decisive for the quality of our actions. Charity given as a kind of obligation is not comparable with a love that really cares for the other. The donor and the receiver senses the difference very well, because it is immediately felt in the reality of the heart. Accordingly, works of love demand self-knowledge. In order to become obedient to the voice of love we have to become familiar with the interior of our heart and the different movements that can be found in it. The paradigm of Luther shows us how difficult this exercise is. The more we enter the reality of our heart, the more we discover how distracted we are and how much we are motivated by voices other than love itself. Love, as a form of reciprocity in which the other immediately moves us, is a rare event. Most of the time we will find in ourselves a kind of double-heartedness in which we are only partly motivated by the other. Love in the scriptural sense, however, asks for a total surrender. Here Kierkegaard quotes the Gospel of Matthew in which Jesus instructs us: ‘when you do merciful deeds, do not let your left hand know what your right hand does’ (Mt 6:3). This impossible task from our human point of view can only be understood as an expression of the immediacy of love. The moment we are really moved by love, we no longer live in ourselves, but in a kind of self-oblivion, in which we are entirely moved by God as the divine source of our love.
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Love Sex Aur Dhoka : a new morphology of contemporary Bombay cinema

Love Sex Aur Dhoka : a new morphology of contemporary Bombay cinema

This article explains how the film is symptomatic of new and present media ecologies as well as being indicative of a potent moment in the post Bollywood history of Bombay cinema. It is the new form of technologically embellished urbanism, marked by experiences such as sting operations, sex scandals, and home videos that is the subject of Love Sex Aur Dhoka. It is an interrogation of a world that, as noted by the film’s official website, ‘attaches a premium to making personal life public, deliberately, accidentally or unintentionally’. 5 Along with a deliberation on the invasive culture of the hyper-visual,
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Teach Truth. Love Well. DOCTOR OF PHILOSOPHY HANDBOOK Celebrating 90 Years

Teach Truth. Love Well. DOCTOR OF PHILOSOPHY HANDBOOK Celebrating 90 Years

If accepted into the STM program, Stage 1 students will need to complete six more semester hours in the following segments: two semester hours in Theological Studies (if the major is[r]

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