Azotes y caricias: Una historia irreverente del sexo by Tom Cutler

By Tom Cutler

El regalo perfecto para padres traviesos, tíos pícaros, novios descarados y, sobre todo, para cualquiera a quien le guste reír. Todo lo que siempre has querido saber, y mucho más, sobre el sexo.

Desde que nuestros ancestros empezaron a andar erguidos, el sexo y el hambre han sido las dos principales fuerzas vitales. Azotes y caricias es una historia satírica de l. a. primera de esas fuerzas en sus variedades más deliciosas. Una mirada desenfadada a l. a. mera mecánica biológica y a historias reales sobre l. a. intimidad de todos aquellos que practican el sexo, sean jóvenes o veteranos.

Ecléctica, entretenida, unique e irreverente, Azotes y caricias abarca una rica variedad de perspectivas que se extienden desde los angeles literatura, el lenguaje, l. a. historia y algunos personajes célebres, hasta l. a. ciencia del sexo, el sexo oral en el antiguo Egipto y otras tantas situaciones embarazosas en las que los protagonistas han sido pillados con los pantalones bajados.

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Here a dialectical account is helpful. A dialectical account is able to pick up some of the transformations within postmodern rhetoric and is able to identify the various discursive shapes that are emerging in and against it. A dialectical account is attentive to the way that postmodernism incites certain responses, the way that it constitutes the field for those cultural movements that are struggling to be first past the post. In this kind of account we can see not only what dangers there are in postmodern psychology, but also how it bears some responsibility for the dangers that follow it, dangers that may be more difficult to deal with.

Fukuyama (1992), writing from the US State Department is keen to claim that this is even because we have witnessed the end of history. , Baudrillard, 1983). These writers have had some success in focusing the debate on change as a continually flowing process rather than as meeting resistance and involving structural breaks. This is what has led some critical writers to also be wary of the adjectives ‘constant’, ‘uninterrupted’ and ‘everlasting’ which are extracted by Berman (1982) from Marx’s description of the development of the commodity form under capitalism – ‘constant revolutionizing of production, uninterrupted disturbance, everlasting uncertainty and agitation’ (Marx and Engels, 1848) – and extrapolated to the condition of modernity.

Here we arrive at a crucial difference between those who look to reflexivity as the acceleration of a dialectic between truth and change, and those who see reflexivity as an activity independent of historical consciousness. Even Lyotard (1979: 74) points out that ‘capitalism inherently possesses the power to derealize familiar objects, social roles, and institutions to such a degree that the so-called realistic representations can no longer evoke reality except as nostalgia or mockery’. The political consequences he draws from this, however, are very different, and very much more conservative than those drawn by Berman.

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