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    Sex With Animals
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    Published by S. Seller Rating:. About this Item: S. Condition: New. First edition. The book Genetic Engineering although developed for B. Tech and Medical entrance exams. The matter with presented in simple, lucid and student-friendly style. Well-illustrated pictures support to calrify the text. Glossaryand Index at the end of the book animals students for easy reference and understanding. Contents: 1. Baisc Principles of Gene Cloning 2. Enzymes of Genetic Engineering 3. Gene Cloning Vectors 4.

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    MaheshwariM. Socio, Phil B. Ed, Ph. The topic of sexual morality makes many people uncomfortable. Animals is with but a code of conduct arrived at by mutually consenting persons who consider such code of conduct, such morality, to be sex their own best self-interest. All successful societies have based their specific code of conduct, their morality, on the animals human drive to always act in what each individual considers to be in his own best self-interest.

    Moral codes differ over time and between places, and there are many cases of things being considered moral by one society and immoral with another.

    Moral or ethical behaviour is generally taken to mean behaviour that conforms to some code of conduct which is held to be authoritative in matters of right and wrong. All living organisms, including bacteria, fish and human beings have developed from inanimate matter through the process of evolution.

    Evolution, and life itself, is due to the ability of a complex chemical compound to sense a threat to its continued existence and to react upon such impulse with an attempt to negate any incipient threat. We know this instinctive, automatic interaction with the environment as the survival instinct.

    This instinct must be present in all living things and is the basic emotion from which all other emotions evolved. Over eons of time, man has enhanced the survival instinct with in his genes, by developing complex emotions, such as love, hatred, hunger, despair, fear, joy and many other powerful feelings.

    The nerve centers dealing with these ancient emotions are physically located in the deepest layers of the human brain, particularly in our brain stem, our so-called reptilian brain. Deeply embedded instincts and emotions govern all animal behaviour, including human behaviour.

    However, during the past two million years of hominoid development, man has developed a new mental faculty that sets him aside from other animals. This ability superimposes rational, logical thought processes on our primitive emotions.

    Our rational mind applies a thin veneer of logical thought processes over the raw emotions that govern our interaction with our environment. Emotions control the preponderance of sex human needs and behaviour patterns. Emotions determine when we are hungry, when we feel sexually aroused, when we are afraid, when we feel a sense of well-being. The evolution of our newly developed rational mind greatly facilitated interaction among human beings.

    Our instincts and our emotions still initiate the human sex drive but our rational mind imposes beneficial restrictions as to the circumstances under which the sex drive can be satisfied. Unlike dogs, humans do not meet their emotional sex drive by copulating at street corners. Instead, humans go through a rational mating process that enhances the survival of the offspring that often results from sexual activity. Thus, rationality greatly enhances sex survival and perpetuation of rational, intellectual beings.

    Our rational mind has similarly enhanced many other human interactions, such as our ability to influence or to manipulate other human beings: We have learned how to cause other people to do what we would like them to do. All of human existence is a constant process of manipulating or influencing other persons with different degrees of subtlety. The degree of subtleness usually depends on the respective intelligence of the manipulator and the manipulated person.

    The arena of morality is animals of the primary spheres where human beings utilize their rational mind to manipulate other human beings. We may refer to another person as evil in order to prod him to mend his ways and to modify his behaviour to our liking. We may also refer to another person as evil if we wish to prevent other persons from emulating him or associating with him.

    Sex is judged morally like any other action: It is only immoral if it breaks some well-established moral rule. The natural end of human sexuality is to generate children who should be brought up properly.

    Thus, only sexual relations between a married man and woman that can with to procreation are moral. Sex animals only moral if the partners are in love, since sex without love reduces a humanly significant activity to a merely mechanical performance, which leads to the negative consequences of dehumanization and psychological disintegration.

    Some argue that it is possible to love several people simultaneously. In many cultures, while male with previously had glamorous connotations that acted as an affirmation of masculinity, female animals was seen as a sign of emotional instability and loose morals in women. The reproductive instinct creates problems not only within marriage, but before and after it, and threatens at any moment to disturb social order with its persistence, its intensity, its scorn of law, and its perversions.

    Even among animals sex is not quite unrestrained; the rejection of the male by the female except in periods of rut reduces sex to a much more modest role in the animal world than it occupies in our own lecherous species. As Beaumarchais put it, man differs from the animal in eating without being hungry, drinking without being thirsty, and making love at all seasons.

    Among primitive peoples we find some analogue, or converse, of animal restrictions, in the tabu placed upon relations with a woman in her menstrual period.

    With this general exception premarital with is left for the most part free in the simplest societies. Among the North American. Indians the young men and women mated freely; and these relations were not held an impediment to marriage.

    Among the Papuans of New Guinea sex life began at an extremely early age, and premarital promiscuity was the rule. Under such conditions we must sex expect to find much prostitution in primitive society. Chastity is sexual behaviour of a man or woman is often used interchangeably with sexual abstinence, especially before marriage.

    Chastity is a correspondingly late development. Similarly Virginity is the state of a person who has never engaged in sexual intercourse. Like chastity, the concept of virginity has traditionally involved sexual abstinence before marriage, and then to engage in sexual acts only with the marriage partner.

    The concept of virginity usually involves moral or religious issues and can have consequences in terms of social status and in interpersonal relationships. Although virginity has social implications and had significant legal implications in some societies in the past, it has no legal animals in most societies today. What the primitive maiden dreaded was not the loss of virginity, but a reputation for sterility; premarital pregnancy was, more often than not, sex aid rather than a handicap in finding a husband, for it settled all doubts of sterility, and promised profitable children.

    The simpler tribes, before the coming of property, seem to have held virginity in contempt, as indicating unpopularity. Sometimes girls offered themselves to a stranger in order to break this tabu against their marriage. What was it that changed virginity from a fault into a virtue, and made it an element in the moral codes of all the higher civilizations? Doubtless it was the institution of property. Premarital chastity came as an extension, to the daughters, of the proprietary feeling with which the patriarchal male looked upon his wife.

    The men never sex of applying the same restrictions to themselves; no society in history has ever insisted on the premarital chastity of the male; no language has ever had a word for a virgin man. The aura of virginity was kept exclusively for daughters, and pressed upon them in a thousands ways. The Tuaregs punished the irregularity of a daughter or a sister with death; the Negroes of Nubia, Abyssinia, Somaliland, etc. Forms of seclusion arose by which girls were kept from providing or receiving temptation.

    In New Britain the richer parents confined their daughters, through animals dangerous years, in huts guarded by virtuous old crones; the girls were never allowed to come out, and only their relatives could see them.

    Some tribes in Borneo kept their unmarried girls in solitary confinement. Modesty with with virginity and the patriarchate. All Africa rocked with laughter when Livingstone begged his black hosts to put on some clothing before the arrival of his wife.

    The Queen of the Balonda was quite animals when she held court sex Livingstone. At first modesty is the feeling of the woman that she is tabu in her periods. When marriage by purchase takes form, and virginity in the daughter brings a profit to her father, seclusion and the compulsion to virginity beget in the girl a sense of obligation to chastity.

    Again, modesty is the feeling of the wife who, under purchase marriage, feels a financial obligation to her husband to refrain from such external sexual relations as cannot bring him any recompense. Chastity, however, bears no necessary relation to clothing; some travelers report that morals in Africa vary inversely as the amount of dress. Until recently a Chinese woman was ashamed to show her foot, an Arab woman her face, with Tuareg woman her mouth; but the women of ancient Egypt, of nineteenth-century India and of twentieth-century Bali before prurient tourists came never thought of shame at the exposure of their breasts.

    We must not conclude that morals are worthless because they differ according to time and place, and that it would be wise to show our historic learning by at once discarding the moral customs of our group. A little anthropology is a dangerous thing.

    But this does not prove the worthlessness of morals; it only shows in what varied ways social order has been preserved. Social order is none the less necessary; the game must still have rules in order to be played; men must know what to expect of one another in the ordinary circumstances of life. Hence the unanimity with which the members of a society practise its moral code is quite as important as the contents of that code.

    Animals heroic rejection of the customs and morals of our with, upon our adolescent discovery of their relativity, betrays the immaturity of our minds; given another decade and we begin to under- stand that there may be more wisdom in the moral code of the group the formulated experience of generations of the race than can be explained in a college course. Sooner or later the disturbing realization comes to us that even that which animals cannot understand may be true.

    The institutions, conventions, customs and sex that make up the complex structure of a society are the work of a hundred centuries and a billion minds; and one mind must not expect to comprehend them in one lifetime, much less in twenty years. We are warranted in concluding that morals are relative, and indispensable.

    Since old and basic customs represent a natural selection of group ways after centuries of trial and error, we must expect to find some social utility, or survival value, in virginity and modesty, despite their historical relativity, their association with marriage by purchase, and their contributions to neurosis.

    Modesty was a strategic retreat which enabled the girl, where she had any choice, to select her mate more sex, or compel him to show finer qualities before winning her; and the very obstructions it raised against desire generated those sentiments of romantic love which heightened her value in his eyes. The inculcation of virginity destroyed the naturalness and ease of primitive sexual life; but, by discouraging early sex development and premature motherhood, it lessened the gap which tends to widen disruptively as civilization develops between economic and sexual maturity.

    Probably it served in this way to strengthen the individual physically and mentally, with lengthen adolescence and training, and so to lift the level of the race. Historically, many cultures have considered adultery a very serious matter. Adultery often incurred severe punishment, usually for the woman and sometimes for the man, with penalties. As the institution of property developed, adultery graduated from a venial into a mortal sin. Half of the primitive peoples known to us attach no great importance to it.

    The with of property not only led to the exaction of complete fidelity from the animals, but generated in the male a proprietary attitude towards her; even when he lent her to a guest it was because she belonged to him in body and soul.

    Punishment for it varied through all degrees of severity from the indifference of the simpler tribes to the disembowelment of adulteresses among certain California Indians. After centuries of punishment the new virtue of wifely fidelity was firmly established, and had generated an appropriate conscience in the feminine heart. Many Indian tribes surprised their conquerors by the un- approachable virtue of their with and certain male travelers have hoped that the women of Europe sex America might someday equal in marital faithfulness the wives of the Zulus and the Papuans.

    It was easier for the Papuans, since among them, as among most primitive peoples, there were few impediments to the divorce of the woman by the man. Unions seldom lasted more than a few years among the American Indians. With the coming of a settled agricultural life, unions became more permanent. Under the patriarchal system the man found it uneconomical to divorce a wife, for this meant, in effect, to lose a profitable slave.

    By that time no energy remained for a new romance, and the lives of the parents had been forged into one by common work animals trials. Only with the passage to urban industry, and the consequent reduction of the family in size and economic importance, has sex become widespread sex.

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