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يحاول البحث دراسة ملامح الكتابة بالجسد في كتابات المرأة، وبخاصة أن هذه الكتابات شكلت رؤية جديدة مغايرة للكتابة في حد ذاتها، لما تتمتع به كتابتهن من وعي عميق بالجسد، ومع ازدياد كتابات المرأة التي تعلن عن جرأتها في التعامل مع الجسد وفضح المسكوت عنه والإفصاح عن العالم الداخلي، مما يحمل تحولًا وتغيرًا في التعبير عن هويتها الأنثوية، نابعًا من رفضها لأن تقف عاجزة تكتفي بقراءة ما تنتجه الكتابات عنها إلى أن تتولى زمام العملية الإبداعية، لتعبر عن وعي عميق بخصوصيتها في الإبداع الأدبي. وقد اختار البحث دراسة الأعمال الروائية للكاتبة الجزائرية فضيلة الفاروق؛ لما تميزت به تجربتها الروائية من احتفاء بتيمة الجسد وكيفية إبرازه بصورة مغايرة، تحمل الجمع بين نظرة المجتمع الذكوري في التعامل مع الجسد وبين جرأتها في التعبير والانتقال من الجسد حسيا إلى الجسد كنص، وقد حاول البحث الإجابة على مجموعة من التساؤلات، أهمها : كيف استطاعت الأعمال الروائية التعامل مع الجسد والكشف عن الهوية الأنثوية، وكيف استطاعت العبور من الوعي العميق بالجسد الأنثوي إلى كتابة الجسد نصًا، وقد اقتضى ذلك التعامل مع آليات المنهج التحليلي الوصفي، مع الاتجاه صوب النقد الثقافي؛ رغبة في فضح الصورة الذهنية الثابتة في الموروث الثقافي، وانتهى البحث إلى مجموعة من النتائج، لعل من أهمها: جرأة النصوص الروائية في التعبير عن الجسد، بصورة أخرجته من الصورة الثقافية التي عاشت داخل الموروث المجتمعي، وعدم حصره في كونه رمزا للعار أو أداة للشهوة ، بل التعامل معه كجزء من الهوية الأنثوية، التي لا يمكن حصرها في أطر أو قيود، بحكم كونها أنثى.Abstract The research attempts to study the features of writing with the body in women’s writings, especially since these writings formed a new vision different from writing itself, due to their writing’s deep awareness of the body, and with the increase in women’s writings declaring their boldness in dealing with the body, exposing what is kept secret and disclosing The inner world, which carries a transformation and change in the expression of her feminine identity, stemming from her refusal to stand helpless and content herself with reading what writings produce about her until she takes control of the creative process to express a deep awareness of its specificity in literary creativity, the current research chose to study the novels of the Algerian writer Fadela Al-Farouq. Because her novelistic experience was distinguished by her celebration of the theme of the body and how to highlight it in a different way, it carries the combination of the male society’s view of dealing with the body and its boldness in expression and the transition from the body sensually to the body as text. The research attempted to answer a set of questions, the most important of which are:How were fictional works able to deal with the body and reveal female identity, and how were they able to cross from deep awareness of the female body to writing the body in text? This required dealing with the descriptive analytical approach, and the research ended with a set of results, perhaps the most important of which is: the boldness of fictional texts in expression. About the body, in a way that removed it from the cultural image that lived within the societal heritage, and not limiting it to being a symbol of shame or a tool of lust, but rather treating it as part of the feminine identity, which cannot be confined to frameworks or restrictions, by virtue of being female.

. Introduction Love is one of the common topics of psychological topics and literary works that can be examined and compared in the framework of interdisciplinary researches" (Mahmoudi, 2019: 91)This article aims to compare the narrative of love, using Sternberg's love triangle theory, and has selected two well-known contemporary novels from two different cultures and believes that love is one of the natural characteristics that is common to all human beings regardless of the historical and cultural backgroundand examining its reflection in the works of different nations can establish cultural links between them.This article aims to compare the narrative of love, using Sternberg's love triangle theory, and has selected two well-known contemporary novels from two different cultures and believes that love is one of the natural characteristics that is common to all human beings regardless of the historical and cultural background. and examining its reflection in the works of different nations can establish cultural links between them.This theory also explains the nature of the components of love and considers "love" to be understandable and explainable in the form of its three constituent elements, that is, intimacy, lust and commitment (Sternberg, 1998: 9-10). The approach of this research is comparative literature based on the American school.According to "Rene Volk", the founder of this school, "comparative literature has become an established term for any kind of literary study beyond the borders of national literature."Comparative study provides the opportunity to compare different views of world writers on various subjects and its relationship with other sciences on a wider level. The use of psychological theory in this research is also chosen based on this. 2.MethodologyThe current research is a descriptive-analytical research. Its data is of a textual type and includes sentences expressing the variables of intimacy, passion and commitment based on Sternberg's theory, which is collected through the study of library-documents and its results qualitatively described, compared and reported. 3.DiscussionThe authors of both novels selected in this article came from different cultural backgrounds; Dolatabadi is familiar with the traditional rural life of the 50s after the land reforms in Iran, and Ishiguro is familiar with the traditional culture of Japan after World War II and influenced by English literature.Both of them experienced the period of transition and transformation of their society in a way, and in their works, they implicitly reflected the mutual influence of love and emotional relationships of humans and the limitations of social life.The stories "Az Khem Chenbar" and "Never Leave Me "are not purely romantic works, but love is seen in the normal life of the characters and in the background of other events and affects them.In both stories, social and cultural conditions have an effect on the appearance of the three components of the "love triangle" and how it occurs and causes subsequent events. "People'sromantic experience is strongly influenced by culture and is based on the environmental characteristics of the events of the two stories."In the culture of some societies, love is one of the necessities of marriage, but in the culture of another society there is no connection between the two" (Sternberg, 1998: 19).In the novel " Never Leave Me"Heilsham School" which is created and elaborated by the author's mind; The main limit is the life of the characters.The prevailing conditions, "scientific" conditions and human profit seeking, are for obtaining donated organs, which has caused the birth of students and the establishment of Heilsham School, and overshadow on the relationships of Heilsham boys and girls and made them victims.The sense of intimacy and commitment of the students is strengthened while learning and living together in one group, that is, Heilsham Boarding School; But the opportunity of life and passionate love has been taken away from them.The main characters, Ruth, Tommy and Kat, are dynamic characters who try to change the situation because they need to prove their love for a better life.The story of "Az Khem Chanbar" realistically reflects the image of the social life of its era in the rural area called "Rahim Abad" where the relationships of people, under the shadow of social conditions, beliefs and convictions, difficult economic conditions and poverty, under the influence of male dominance and Local customs are formed within the framework of the family and without codified educationStrong characterization is one of the common points of these two works. The character of the manager in Dolatabadi's work and the character of Hilsham's supervisors in Ishiguro's work represent people who sacrifice "love" for their own profit.The parents of "Maru", the character around whom the events of Dolatabadi's novel take place, abandoned him and entrusted him to his aunt in order to improve their economic conditionsTherefore, like the students of Hailsham, she is far from her real family, with a forced marriage, she does not have the opportunity to express her passion.Taher is a static character who considers Maru's wife as his right, and "Maru" is a dynamic character who becomes Taher's wife against her will and works to change the situation. "At the same time, the culture around us makes beliefs; The experience of love also changes."The feeling of love is one thing, and showing it in the form of behavior in a way that the other party feels; is a lover; Something else (Armstrong, 2013: 40-24Examining the behavior of the characters using Sternberg's theory identifies the elements of love and its components in two novels and shows that the authors were able to; By paying close attention to the social and cultural factors of the society of the story, create images of the components of love with characterizations and descriptions of their behaviors in the reader's mind. 4.ConclusionIn the novel "Az Khem Chenbar", the love of "Tahir" to his wife "Maru" is a "stupid love" composed of lust and information, and the information of theory. Maru's love for Tahir, in which only the element of "intimacy" can be seen; It is of the "loving" typeMr. Manager's love for Maru is of the "passion" type, that is, it has a strong image of lust and a weak image of intimacy and lacks commitment.Mirjan's son's love for "Maru" has a dimension of excitement on the part of Mirjan's son, and it is revealed only in the form of a conversation between other characters in the story, and it can be considered a type of "infatuation". In this novel, the frequency of behaviors indicating "lust" is more than "intimacy" and "commitment".In this novel, the narration of behaviors that indicate "intimacy" is more than the other two components.In the novel " Never Leave Me", according to Sternberg's theory, the love between Kat and Tommy is of the "ideal love" type, between Kat and Ruth, of the "romantic" type, between Kat and Lenny, "infatuation" and between all three. Ruth, Kat and Lenny are of the "loving" type.The behaviors that show the components of "intimacy" and "commitment" are more in the novel"Never Leave Me" than in the novel "Az Khem Chanbar" and the behaviors that show "enthusiasm" or "lust" in the story "Az Khem Chanbar" are more than the story " Never Leave MeTherefore, it can be said that these two authors have proposed types of love and its elements that are consistent with Sternberg's theory and can be compared and compared with each other.Among the types of "love", mentioned; Two types of love, "loving" and "infatuation" are common in these two works.

ObjectivesThis study presents the German version of the Brief Affective Neuroscience Personality Scales (BANPS), which includes an additional subscale for the dimension LUST. The BANPS represents a shortened version of the Affective Neuroscience Personality Scales (ANPS), a self–report instrument to assess individual dispositions toward primary emotional systems as proposed by Jaak Panksepp.MethodsIn a large sample (N = 926), the reliability and various facets of validity of the German translation of the BANPS were examined together with the newly included LUST scale. The BANPS–GL was related to the Big Five Inventory (BFI) and Sexual Sensation Seeking Scale (SSSS) and analyzed via confirmatory factor analysis (CFA).ResultsOverall, the BANPS–GL exhibited reliabilities ranging from McDonald’s ω = 0.70 (CARE) to α = 0.86 (SADNESS) and plausible correlations with external criteria. For CFA a correlated 7–factor model demonstrated good fit [TLI = 0.95; RMSEA = 0.04 (90% CI: 0.04, 0.05); SRMR = 0.06]. A similar fit was demonstrated for a 2–higher–factor model [TLI = 0.93; RMSEA = 0.05 (90% CI: 0.05, 0.06); SRMR = 0.07].ConclusionIn broad agreement with the results of the original English version, the BANPS–GL showed good reliability and acceptable factorial validity, and overall improved the psychometric properties of the original long form. Finally, the inclusion of the dimension LUST allows for a complete coverage of the primary emotion dispositions as originally conceptualized by Panksepp.

Ancient thinking conceived Temperance as the enemy of pleasures and excesses, mainly bodily pleasures. This idea was the source of Temperance’s depictions in the Middle Ages. Attributes such as the torch and jug, castle, tower, bit, salamander, ermine, or the presence of Cupid accompany Temperance’s personification as controlling elements of bodily pleasures. The combinations of attributes relative to chastity give rise to two different iconographic types. These iconographic types translate theoretical considerations about this virtue visually.

Abstract. This article discussed how a priest (church elder or overseer) can overcome worldly temptations through three spiritual disciplines or ascesis: prayer, fasting, and inner guarding. This article used the analytical and argumentative methods in literature written by John Chrysostom in his book "On the Priesthood" and the writings of the Church Fathers to contribute to the ministry of a priest. These three points of ascesis produce a holiness which makes him more Christlike. First, through prayer a priest can practice defeating the temptations and passions that arise from within his soul. Second, through fasting he is trained to overcome the temptations and passions that arise from the body or the flesh. Third, through inner vigilance (nepsis) he will be able to overcome the temptations of Satan who has continually seduced humans throughout the ages. These three asceses are aimed at bringing and guiding a priest to live a holy life, that is, against the desires of the flesh or worldly temptations and to produce good fruits that can be practiced in the ministry and society. Abstrak. Artikel ini mengkaji tentang cara seorang imam (penatua atau pengawas gereja) dalam mengatasi godaan-godaan duniawi melalui tiga disiplin rohani atau askesis: doa, puasa, dan keberjagaan batin. Artikel ini menggunakan metode analistis dan argumentatif di dalam literatur yang ditulis oleh Yohanes Krisostomus dalam bukunya “On The Priesthood” dan tulisan para Bapa-bapa Gereja untuk memberikan kontribusi bagi pelayanan seorang imam. Ketiga pokok askesis ini menghasilkan kekudusan yang semakin menyempurnakan dia menjadi serupa Kristus. Pertama, melalui doa seorang imam dapat berlatih mengalahkan godaan dan nafsu yang timbul dari dalam jiwanya. Kedua, melalui puasa dia dilatih untuk mengalahkan godaan dan nafsu yang timbul dari tubuh atau daging. Ketiga, melalui keberjagaan batin (nepsis) dia akan bisa mengatasi godaan dari Iblis yang senantiasa tanpa henti menggoda manusia di sepanjang zaman. Ketiga askesis ini bertujuan membawa dan menuntun seorang imam untuk hidup kudus yaitu melawan keinginan daging atau godaan-godaan duniawi dan menghasilkan buah-buah kebajikan yang bisa dipraktikkan di pelayanan dan masyarakat.

BackgroundIn recent years, there have been many studies using the Affective Neuroscience Personality Scales (ANPS) to investigate individual differences in primary emotion traits. However, in contrast to other primary emotion traits proposed by Jaak Panksepp and colleagues, there is a considerable lack of research on the LUST (L) dimension – defined as an individual’s capacity to attain sexual desire and satisfaction – a circumstance mainly caused by its exclusion from the ANPS. Therefore, this study aims to take a first step toward the development of a standardized self-rate measurement for the L-disposition. For this purpose, two versions of the L-scales (L-12 and L-5) were developed and evaluated regarding reliability and aspects of validity.Materials and MethodsAfter a pilot study (N = 204; female: 81%) with an initial 20-item pool item reductions were conducted. This led to the construction of a 12-item (L-12) version and a 5-item version (L-5), which were assessed in a second sample consisting of 371 German-speaking healthy adults (58.50% female) aged 18–69 years (M = 28; SD = 9.75). Aspects of external validity were assessed by investigation of correlations with the ANPS, psychiatric symptoms (Brief Symptom Inventory-18), attachment security (Adult Attachment Scales) and personality functioning (Operationalized Psychodynamic Diagnostics Structure Questionnaire). To evaluate structural validity, both L-scales were investigated via confirmatory factor analysis (CFA).ResultsCronbach’s α indicated excellent internal consistency regarding L-12 (α = 0.90), while L-5 showed acceptable reliability (α = 0.82). CFA of a bifactor model of the L-12 indicated excellent model fit. Moreover, an excellent model fit was observed regarding a single factor model of L-5. For both scales small to moderate positive correlations were observed with SEEKING, PLAY, and secure attachment, while they exhibited small to moderate negative correlations with SADNESS, insecure attachment, lower personality functioning, and increased psychiatric symptom load.ConclusionBoth newly developed scales exhibit satisfying psychometric properties, indicating high reliability, good structural validity and plausible correlations with external criteria. Hence, this study poses an important step toward the operationalization of the LUST concept. However, more research is needed in particular with respect to the scale’s external validity and its applicability in clinical populations.

This study is aimed at investigating the concept of lust emotion and its management strategies in Saadi's Bustan. The data collection method is the descriptive-analytical method, and the analyzed sample is Saadi's Bustan. The results suggest that the humans control himself and try to bypass his animal aspect. His recommendations regarding the control of physical and sexual passions include: eating less and leaving self-indulgence, contentment and leaving greed, remembering death and seizing life, having shame before the Lord of the universe, struggling with carnality, putting the reason and wisdom as ruling powers, not being disappointed of returning to the right way and doing repentance, and the direct and explicit way of forbearance and marriage and choosing the right and pious partner to control sexual lust. The result: Saadi has known the human dignity values restricted to the humanistic encounters that arose from the human spirit. From his perspective, the adornment of the human body and appearance is not the criterion of humanity, and if human life is based on eating, sleeping, anger, and lust, so there is no difference between humans and animals. He knows the severe adherence to mundane world as the seduction of self and downgrade to animal levels believes that the suppression of this fulsome self helps the human beings to achieve the true human position and the nearness of the soul to God.

This article examines human nature and behavior through the lens of Al-Ghazzâlî’s concept of the heart (AR: qalb). The root of the Arabic word for heart means “turn, change.” A great thinker of Islamic civilization, Ghazzâlî held the heart as the spiritual center of man and that whatever occurs inside it manifests itself in the outside world. Therefore, a human being attempting to know himself must first observe the emotions and minute details in the inclinations of their heart. Ghazzâlî’s “heart” experiences continual change consequent to myriad forces from the physical (AR: jismânî) and the spiritual (AR: rûḥânî) worlds. Therefore, it is highly difficult to observe and understand this changeable spiritual organ. Ghazzâlî’s heart is the center of sentience and is home to a range of base instincts and inclinations, which Ghazzâlî terms the attributes of the heart, dividing them into four fundamental categories: animalistic/lust,2 predation/anger,3 divine,4 and satanic5 attributes. Ghazzâlî states that since these powers affect and change human nature and direct behavior, they can lead to degeneration.6 Likewise, they can potentially provide an opportunity for human development and safeguard one’s progeny when they are used as directed by the faculty of reason (AR: ͑aql).

Sexual lust has frequently been viewed as a motivational appetite or urge, rather than as an emotional feeling. I argue that this view of lust is too limited. Using a “componentialist” theory of emotion that has Aristotelian roots and has recently been refined by an interdisciplinary cadre of emotion theorists, I argue that describing episodes of lust as emotional is both apt and helps to explain the psychological reciprocity and phenomenological richness of interpersonal lust, as it has been described by Thomas Nagel and others. In the process, I suggest a somewhat novel way of relating emotion and motivation, and hopefully put to rest some humanist concerns about the limits of scientific psychology.

According to previous literature, love involves a feeling of emotional bonds, attachment, and commitment to a specific target from a long-term perspective. In contrast, lust is defined as a sexual desire to engage in sexual activities from a short-term perspective. This research investigates the influence of feelings of love or lust on consumers" long-term benefit-seeking and risk-taking behaviors. Study 1 examined whether consumers" long-term benefit-seeking behaviors depend on feelings of love or lust. As a result, consumers who experienced feelings of love were more likely to prefer products that provide long-term benefits (e.g., a hybrid car) than those who experienced feelings of lust. Study 2 investigated consumers" risk-taking behaviors, depending on feelings of love or lust. The results showed that consumers in the lust condition were more willing to take a risk (e.g., a trip to a hazardous area) than those in the love condition. Taken together, this research demonstrates that consumers" long-term benefit-seeking and risk-taking behaviors depend on feelings of love or lust. Practical and theoretical implications are further discussed.

The text analyzes Leo Tolstoy’s Resurrection focusing on the feelings expressed in the novel. It focuses on: (I) the ways in which the content of the novel is expressed through artistic means; (II) Tolstoy’s anthropology; (III) the notion of love presented by Ronald de Sousa in his last book Love. A Very Short Introduction: the difference between love and mood or emotion; the classification of love (philia, storge, agape, eros); the distinction between love and lust; love as a reason-free desire; and the notion of the historicity of love.

Scholar Hadriaan Beverland was banished from Holland in 1679. Why was this humanist exiled from one of the most tolerant parts of Europe in the seventeenth century? This article argues that it was Beverland’s singular focus on sexual lust that got him into such great trouble. In his studies, he highlighted the importance of sex in human nature, history, and his own society. Dutch theologians disliked his theology, exegesis, and his use of erudition to mock their authority. His humanist colleagues did not support him either, since Beverland threatened the basis of the humanist enterprise by drawing attention to the sexual side of the classical world. And Dutch magistrates were happy to convict the young scholar, because he had insolently accused them of hypocrisy. By restricting sex to marriage, in compliance with Reformed doctrine, secular authorities upheld a sexual morality that was unattainable, Beverland argued, and he proposed honest discussion of the problem of sex. This article shows that by exposing the gap between principle and practice, Beverland highlighted the hypocrisy of a deeply conflicted elite at a precarious time, since the Dutch Golden Age had started disintegrating by the late-seventeenth century. Positioning Beverland’s fate in this context of change, his story and scholarship provide a fresh perspective on the intellectual environment of the Low Countries in this period.

Scholar Hadriaan Beverland was banished from Holland in 1679. Why was this humanist exiled from one of the most tolerant parts of Europe in the seventeenth century? This article argues that it was Beverland’s singular focus on sexual lust that got him into such great trouble. In his studies, he highlighted the importance of sex in human nature, history, and his own society. Dutch theologians disliked his theology, exegesis, and his use of erudition to mock their authority. His humanist colleagues did not support him either, since Beverland threatened the basis of the humanist enterprise by drawing attention to the sexual side of the classical world. And Dutch magistrates were happy to convict the young scholar, because he had insolently accused them of hypocrisy. By restricting sex to marriage, in compliance with Reformed doctrine, secular authorities upheld a sexual morality that was unattainable, Beverland argued, and he proposed honest discussion of the problem of sex. This article shows that by exposing the gap between principle and practice, Beverland highlighted the hypocrisy of a deeply conflicted elite at a precarious time, since the Dutch Golden Age had started disintegrating by the late-seventeenth century. Positioning Beverland’s fate in this context of change, his story and scholarship provide a fresh perspective on the intellectual environment of the Low Countries in this period.

This paper discusses the role of metaphor in describing intense romantic feelings relating to love, lust and desire in American fiction. I propose that ‘passion’ integrates notions of romantic ‘love’ with the related concepts of ‘lust’ and ‘desire’. Using the fiction section of the Corpus of Contemporary American English I offer empirical evidence that fictional accounts of intense romantic feelings are characterised by two related types of metaphor: those based on the experience of heat and fire, and those based on the experience of physical or natural forces. These can be represented as LOVE/ LUST/ DESIRE IS FIRE and EMOTIONS ARE NATURAL FORCES. These metaphors are employed to understand various aspects of romantic feelings including their cause, their effect and the level of intensity with which they are experienced by fictional characters. I explain how fire and heat are related through metonymy and how these are both related to fire through the force dynamic model (originally proposed by Talmy 1988 and developed in Kövecses 2000) to account for fictional representations of the passions, especially as regards variations in their intensity. I also discuss the question of how far empathy and sensual arousal on the part of a reader of romantic fiction may be triggered in the brain by descriptive accounts of people engaging in romantic, affective and, or, sexual activities. Finally I offer two new metaphors specifically for seduction: SEDUCTION IS PLAYING A GAME and SEDUCTION IS FISHING and I suggest possible psychological reasons for their appeal to authors and readers of fiction.

Scholar Hadriaan Beverland was banished from Holland in 1679. Why was this humanist exiled from one of the most tolerant parts of Europe in the seventeenth century? This article argues that it was Beverland’s singular focus on sexual lust that got him into such great trouble. In his studies, he highlighted the importance of sex in human nature, history, and his own society. Dutch theologians disliked his theology, exegesis, and his use of erudition to mock their authority. His humanist colleagues did not support him either, since Beverland threatened the basis of the humanist enterprise by drawing attention to the sexual side of the classical world. And Dutch magistrates were happy to convict the young scholar, because he had insolently accused them of hypocrisy. By restricting sex to marriage, in compliance with Reformed doctrine, secular authorities upheld a sexual morality that was unattainable, Beverland argued, and he proposed honest discussion of the problem of sex. This article shows that by exposing the gap between principle and practice, Beverland highlighted the hypocrisy of a deeply conflicted elite at a precarious time, since the Dutch Golden Age had started disintegrating by the late-seventeenth century. Positioning Beverland’s fate in this context of change, his story and scholarship provide a fresh perspective on the intellectual environment of the Low Countries in this period.

Hıristiyanlıkta, temel inanç esaslarından biri olan aslî günah dışındaki günahlar fiilî günah olarak nitelendirilmektedir. Fiilî günah, ölüme götüren günahlar ve bağışlanabilir günahlar olmak üzere ikiye ayrılmaktadır. Günahı başka bir açıdan yorumlayan Hıristiyan azizler ise bütün günahların kaynağı olarak insanın doğasında bulunan yedi zaafa dikkat çekmişlerdir. Bunları sistematik hale getirip yedi ölümcül günah olarak nitelendirmişlerdir. Kitab-ı Mukaddes’te bir liste halinde yer almayan bu günahlar, kibir, açgözlülük, şehvet, öfke, haset, tembellik ve oburluktur. Bunlar, insanların günlük hayatlarında işledikleri birçok günahın kaynağı olarak görüldüğünden önemlidir. Bu günahlar üzerinde duran Hıristiyan din adamlarının amacı, insanları yedi ölümcül günah hakkında bilgilendirmek ve davranışlarını kontrol altına alabileceklerini öğreterek insanların günah işlemelerine engel olmaktır

El presente trabajo se inscribe en el marco del Proyecto de Investigación UBACyT P805: "Alcances y actualidad del concepto de compulsión. Su relación con las adicciones". Es el propósito del mismo abordar el tema de la compulsión en la cleptomanía, específicamente, en el robo de telas por mujeres, tratando de realizar un aporte a las nociones de compulsión y responsabilidad subjetiva. Otro de los objetivos propuestos que enriquecerá este abordaje es el poder establecer una distinción entre la pasión erótica por las telas, típicamente femenina, y el fetichismo masculino. Para llevar a cabo ambos objetivos nos valdremos de la película "El placer de la seda" de Yvon Marciano y de aportes de la literatura psicoanalítica freudiana winicottiana y lacaniana.The following paper is framed in the P805 UBACyT Investigation Project called " Scope and current state of the concept of compulsion. Its relationship with addictions". Its aim is to make an approach of the topic of compulsion in kleptomania, specifically, in the cloth theft by women, trying to contribute to the notions of compulsion and subjective responsibility. Another proposed aim which will enrich this approach is to distinguish between erotic passion for cloth, typically feminine, and male fetichism. To fulfill both objectives we will work on the movie called " The peasure of the silk" by Yvon Marciano and the freudian, winicottian and lacanian psychoanalytical contributions will be our theoretical tools.

To ancient men, goats, and all that was related to them, were associated with a burning sexuality, even with lasciviousness and lust, and connected with the deities Venus and Bacchus. In this case, this connection occurs through mythological creatures, like fauns and satyrs, all of them representations of an unbridled sexuality. On the other hand, goats were also considered as whimsical and unstable animals, whose behavior was very changeable, and in some contexts, as a symbol of Christ. This paper will show how many of these symbols are repeated in the representations of this animal in Picasso’s works.

Patrick White was a gay novelist with a marked interest in female sexuality, which he saw as a reflection of his own. Sex is a prominent topos in The Eye of the Storm : it is in White’s eyes a fundamental dimension of human nature, though he generally views lust, as distinct from love, as a negative selfish force. But lust can be a source of pleasure too, and anyway it cannot be denied despite its repulsive aspects. The compellingness of sex has more to do with the imagination than with the body which inevitably disappoints. For social and other reasons, White’s female characters tend to be frightened of their own desires but are not above using sex to manipulate men, lovers no less than husbands. Sexual transgressions are inevitable in White’s fiction because sex reveals one’s true nature. The Eye of the Storm places greater emphasis on sex than White’s previous fiction, and can be seen as transitional, opening the way for the more overt explorations of sensuality in the novels that follow. Although his depiction of female sexuality is conventional in some respects, it also challenges many stereotypes : it is both sympathetic and critical.

South African society consists of people who value honour, respect and dignity. One of the most worrying factors in our democratic country is the escalation of sex-related violations like rape, sexual harassment and sexual abuse. According to media reports, the rape and abuse of women are daily occurrences. Statistics also suggest that most marriages will at some point need to resolve the emotional trauma resulting from an extra-marital affair. It is imperative that whilst the police are trying to get the culprits into custody, we as a society should help to find out what has gone so wrong that the beautiful gift of a sexual relationship is being abused and degraded by the people. This delicate issue may be an indication of the influence of patriarchal systems in some African cultures. Rape statistics reveal that most of the perpetrators are well-known members of a community. There are many possible reasons why our society is facing this challenge; however, this study will explore the view that women are considered as sexual objects and how this perspective reveals itself as the cause of sexual offences.

Marcinková, H.: Vollkommene FreundschaftWas heutzutage als echte oder wahre Freundschaft im modernen Sinne bezeichnet wird, erscheint schon bei Aristoteles in seinem Begriff der vollkommenen Freundschaft in der Nikomachischen Ethik. Ausgehend von der drei Typen des Liebenswerten (nützlich, angenehm, gut) unterscheidet Aristoteles drei Typen der Freundschaft: die Freundschaft aufgrund des Nutzens, die Freundschaft aufgrund der Lust und die vollkommene Freundschaft. In der ersten zwei Freundschaftsarten ist Objekt der Zuneigung zufällige Nützlichkeit bzw. Lustbarkeit des Gegenübers, bei der vollkommenen Freundschaft ist es ein beständiger Charakter. So betrachtet ist die vollkommene Freundschaft auch beständig, während man die beiden unvollkommenen Freundschaftsarten eher als “zufällig” bezeichnen kann.Um die Freundschaft als vollkommen bzw. echt bezeichnen zu können, müssen aber konkrete Bedingungen erfüllt werden. Denn in ihr trifft alles zusammen, was bei echten Freunden vorhanden sein muss. Es handelt sich hier vor allem um die Beziehung des Menschen zu sich selbst, die von Aristoteles als Freundschaft mit sich selbst bzw. Selbstliebe beschrieben wird. Diese gründet in einer Orientierung des menschlichen Handelns auf den logischen Seelenteil, wodurch die Möglichkeit des moralischen Gutseins und die gute Selbstliebe entsteht. Aus dieser Bedingung der vollkommenen Freundschaft leitet sich die Bestimmung des Freundes als anderer er selbst (allos autos) ab. Die Betätigung dieser Wahrnehmung des Freundes als “zweites Ich” geschieht erst im Zusammenleben.Das Zusammenleben ist bei Aristoteles eng mit dem Beweis der Notwendigkeit der Freundschaft verbunden und stellt eine “intellektuelle Symbiose” dar. Diese gründet zwar in den trivialen Tätigkeiten der Freunden, jedoch ist sie als eine Gemeinschaft des Denkens und Redens bestimmt. Das Zusammenleben zeigt sich als wichtige Bedingung der vollkommenen Freundschaft und das nicht nur als ihr Grundstein sondern auch als ihr Prüfstein. Denn nur durch gemeinsam verbrachte Zeit und durch den Umgang miteinander wächst die vollkommene Freundschaft. Beide Freunde werden dadurch auch besser, indem sie tätig sind und sich miteinander korrigieren.Somit ist diese Freundschaft die beste und vollkommene, da sie die Nützlichkeit und die Lust mit sich bringt, auch wenn sie auf keinem von den beiden basiert.

Since the nineteenth century, it is a fact recognized by all that the woman suckling snakes in Romanesque sculpture is a representation of lust. However, several elements would tend to strongly put in perspective this affirmation. The few texts encountered on this motive come as much from the register of sexuality as that of motherhood. A serial study of the iconographic type also relativizes the sexual nature of this woman with snakes, who is not always naked, who almost never sex attacked. Conversely, an investigation of the representations of Lust as a capital sin throughout the Middle Ages shows that it is rather depicted as a woman looking in a mirror than by a woman suckling snakes. In these conditions, it would be less the generic representation of lust, than a category of women particularly stigmatized by the Romanesque patrons.