Ostentatoire
Ostentatoire
Sex, self-service (web, porn movies, sex toys) has nothing to do with sexuality liberated unique access to the flesh and the soul of another. The psychoanalyst Jean-Michel Hirt returned to this alleged ‘liberation’.
Anna Waar
Forty years after the compelling slogans of May 68, ‘Enjoy unhindered,’ ‘Make up new perversions’ or ‘Fuck you each other,’ one might think that the sexual revolution has finally released our bodies and our minds and sexuality of each has become a joyous celebration without erotic taboos. However, it is clearly not. Worse, the ubiquitous representation of sex and pleasure makes us question our pleasure on behalf of a standard imposed. But despite the wish of the merchants of pleasure, there can be a universal definition of being ‘sexually liberated’. Sexuality is unique and specific to each of us, ‘said analyst Jean-Michel Hirt. Maintenance.
Jean-Michel Hirt:One could say that it be able to access, beyond the body, the flesh of another. To achieve this, we need to raise the issue without inhibition, do not be afraid to talk about his desires, his fantasies, address between lovers what gives us pleasure and displeasure. It is not clear because there is something deeply subversive in sexuality. It is no coincidence that society has suppressed and ‘normalized’ for centuries. It is a hindrance to the orderly and proper operation: when individuals engage in, that passion, sexual love, they tend to isolate themselves from society, to violate its rules. That said, since 1968, there were, admittedly, a lifting of taboos severely punishing sex life.
Jean-Michel Hirt: Exactly not. It is an illusion. If everything becomes possible, it happens nothing. The taste for sex diminishes and is no longer an issue in relation to each other. Today, sex is seemingly everywhere, that is to say nowhere.The unleashing of ostentatious fantasies, many possibilities open to us to mask a disembodiment and a terrible loss reports. Too much sex kills sex. Since there are more obstacles, making love becomes very easy, but the act does not necessarily fun. On the contrary.
Conspicuous consumption is the consumption is intended to show social status, lifestyle or personality, or to make others believe that it has this status, lifestyle or personality. This concept is founded in social sciences.It was originally used to describe the consumption of the upper classes, whether in the West by sociologists or in economically less developed by anthropologists. It now applies as well to study the consumption behavior of newly rich emerging countries than the middle class and poor in all societies.
Theory of the Leisure Class Veblen
The concept of conspicuous consumption in 1899 is present in the work of Thorstein Veblen, an American sociologist and economist. In his study of the upper classes (Theory of the Leisure Class – 1899), the high bourgeoisie in the United States, Veblen notes that it wastes time and property. When fostering life in leisure, it wastes time, and when it consumes so ostentatious, it is wasting assets.
Consumption is statutory, it is that which makes conspicuous use to indicate social status. In other words, someone who buys a luxury car may indicate to anyone who buys a family car, ‘by my status, I did not need my consumption reflects my needs. ‘ When the American haute bourgeoisie of the late nineteenth century made use of many lackeys, she says she is above all needs, the greater the lackey she says the non-rooted in the need for its status.
Theory of the Leisure Class Veblen
The concept of conspicuous consumption in 1899 is present in the work of Thorstein Veblen, an American sociologist and economist. In his study of the upper classes (Theory of the Leisure Class – 1899), the high bourgeoisie in the United States, Veblen notes that it wastes time and property. When fostering life in leisure, it wastes time, and when it consumes so ostentatious, it is wasting assets.
Consumption is statutory, it is that which makes conspicuous use to indicate social status. In other words, someone who buys a luxury car may indicate to anyone who buys a family car, ‘by my status, I did not need my consumption reflects my needs.’When the American haute bourgeoisie of the late nineteenth century made use of many lackeys, she says she is above all needs, the greater the lackey she says the non-rooted in the need for its status.
Elsewhere in the social sciences
We find this concept in one form or another in the sociology of Pierre Bourdieu, Robert K. Merton and another step in the work of Jean Baudrillard. For Bourdieu, the attendance of certain places and aesthetic and culinary tastes of the upper classes are statutory. This is what Merton called a latent effect of consumption.