Amor, sexo y noviazgo: Sé libre para amar (Enfoque a la by Sixto Porras

By Sixto Porras

¿Qué quiere decir ser soltero Y sexual en los ojos de Dios?

Esto no es un mero sermón sobre los men del sexo prematrimonial. Con testimonios de gente genuine, este libro pretende ser tu compañero en los retos que representa vivir tu sexualidad en concordancia con el diseño de Dios, expresado en principios bíblicos. Provee amplias explicaciones claras y bien fundamentadas científicamente (en los procesos biofísicos y psicológicos) para que conozcas y comprendas adecuadamente las implicaciones a nivel corporal, emocional y espiritual de l. a. sexualidad en todos sus aspectos. Lucha con qué quiere decir ser soltero y sexual en un entorno cultural que ofrece miles de respuestas que desilusionan. El libro pinta un bello cuadro de jóvenes varones y mujeres, fuertes, realizados en su sexualidad de una forma que refleja el glorioso diseño de Dios en un mundo roto.

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Extra resources for Amor, sexo y noviazgo: Sé libre para amar (Enfoque a la Familia)

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Sweetman P. (2003) ‘Twenty-First Century Dis-Ease? Habitual Reflexivity or the Reflexive Habitus’, Sociological Review: 528–49. Weeks, J. (1991) Against Nature. London: Rivers Oram Press. Weeks, J. (1995) Invented Moralities. Cambridge: Polity. Weeks, J. (2005) ‘Remembering Foucault’, Journal of the History of Sexuality 14(1/2): 186–201. Weeks, J. (2007) The World We Have Won. London: Routledge. , Heaphy, B. and Donovan, C. (2001) Same Sex Intimacies. London: Routledge. Weinstock, J. S. and Rothblum, E.

1997) When Men Meet: Homosexuality and Modernity. Cambridge: Polity. Bev, J. (1996) ‘Lesbian Friendships Create Lesbian Community’, in J. S. Weinstock and E. D. Rothblum (eds), Lesbian Friendship. New York and London: New York University Press. Blasius, M. (1994) Gay and Lesbian Politics: Sexuality and the Emergence of a New Ethic. Philadelphia, PA: Philadelphia University Press. Blumstein, P. and Schwartz, P. (1983) American Couples. New York: William Morrow. Bourdieu, P. (1977) Outline of a Theory of Practice.

Rarely did social analysts and researchers present, or were they aware of, the multiple realities that could be presented. For Steier (1991), the reflexive approach allowed contradictions and paradoxes to appear. Arguments about reflexive methodology, like Steier’s, are sensitive to, and compatible with, poststructuralist and radical difference (feminist, postcolonial and Queer) arguments that all truth and knowledge claims should be viewed with scepticism. Rather than simply expressing knowledge, the nature of language and discourse means that that all knowledge claims are caught up in the flow of power.

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