occurs only after the autumn brought about by Eve’s eating the apple, when ‘the eyes

of them both were opened, and they knew that they were nude’ (Genesis 3:7).
Reading intertextually the story of the rst fall of mankind through John
Milton’s Paradise Lost, we can infer that the shame brought about by nakedness
could not be disconnected from Adam and Eve’s sensuality. The rst people
were ‘forfeit and enthralled / By sin to foul exorbitant desires’ (Milton, 1966: 261,
lines 176–7). Milton makes clear that in his variant of the fall, the subjugation of
reason to sexual desire is the cause, permitting the blame to be put not only
on girl but on both the nude and sexual creatures. In the biblical tradition —
as read from our contemporary vantage-point — nakedness, as the exposure of the
genitals, cannot be disconnected from sexuality. The genitalia play a double part:
rst, they’re culturally significant as the seat of procreation, following the
injunction to ‘be fruitful, and multiply’ (Genesis 1:28). The genitals of males must

Stay intact and unblemished, for ‘He that is wounded in the stones, or hath his
privy member cut off, shall not enter into the congregation of the Lord’
(Deuteronomy 23:1). At the exact same time, the exposure of the genitals is cause for
shame — nakedness functions in this tradition as euphemism for sexuality, particu-
larly for unlawful or impure sexuality. For http://mon-blog-gay.net/index.php/2016/04/07/i-was-18-and-playing-pool-or-billiards-naked-with-a-naked-20-year-old-girl/ , ‘The nakedness of thy father’s
wife shalt thou not uncover: it is thy father’s nakedness’ (Leviticus 18:8). It would
Seem the early proliferation of Judeo-Christian physical ethics situated
nakedness in terms of forbidden codes of sexuality, and that this linkage educates
the current awareness of physical conduct, subjective performativity and the
ethics of privacy.

Nakedness in modern culture is a solo relationship, or else it really is sexual by virtue
of the existence of a gazing second party. For nakedness to occur among the gaze
of others without sexuality for the very practical reasons of bathing, altering
Clothing, artistic portrayal, examinations for innocence or health, sporting events
or other practicalities, discrete frames or contexts must be established which
Let the signication of that nakedness to elude sexuality. Twentieth-century
western culture authorizes specific sites of nakedness, some of which are osten-
sibly and explicitly linked with the sexual, others which are not. In a brief article
considering the representability of contemporary nakedness, Elizabeth Grosz
(1998) provides a useful means of delineating the legitimacy of nakedness under
the gazes of others. She proposes three bodies or contexts in which a nude body
is legitimately gazed at by others: (1) within the context of power relationships
such as parent/child or physician/patient, where the lesser member of the
relationship allows a gazing at their body; (2) when the matters are lovers
or in other sorts of intimate sexual circumstance; (3) when ‘we are mediated in a
relationship to nudity through representations — in art, in porn, in adver-
tising, in medicine, in cinematic and ctional circumstances and so on’ (1998: 6).
For Grosz, these:
… three circumstances are the privileged spaces of physiological closeness, not where nakedness occurs,
but instead where nakedness is automatically coupled with the want, possibly even the impera-
tive, to look and with the leisure of looking. It really is in intimate and/or nurturing connections that we
are motivated not merely to look but also to reveal . . . (1998: 6)
While Grosz gives a useful report, I state that we might add a fourth
Type or context: those (physical) spaces in which nakedness is shared for
practical or pleasurable functions in manners which are apparently non sexual: the
locker-room showers, streaking as a ethnic theatrics of transgression, perform-
ance street art, the clothing-optional beach that is set apart from the ‘textile
beach’ by a sign, or screened from the highway by shrubbery and dunes. These
sorts of http://modestperson.com/views/we-are-interested-in-joining-a-local-nudist-resort.php differ from those in Grosz’s third group by virtue of their

(presumably) unrecorded status, their temporality, and the carefully constructed
codes by which conduct is policed in order to ensure that neither the expres-
sion of nakedness nor the gaze upon it’s construed as sexual. Which isn’t to
Imply that such a relegation of the sexual or the lusty to an ‘other’ space is ever
Always powerful.
What such categorizations of nude/gazing legitimacy open are methods of
viewing both the subjectication of the nude issue and the sexualization of the
Nude topic in modern western postmodern cultures. In a theory of the
embodied performative theme, like that promulgated by Judith Butler (1990),
the body is performed ‘in accord’ with highly ritualistic and stylized codes of
Behavior which lend the illusion of subjecthood. In the context of a parent–child

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