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Social and cultural factors, as well as medical ones, help to shape the way we understand and react to diseases. In the case of a disease associated with sex, social and cultural factors figure especially large in its history. For example, moral and religious views influence almost everything connected with sex, and that includes sexually transmitted diseases. Syphilis thus provides an excellent case study to help understand the history of disease in a broader human context. This book covers the history of syphilis in America, from Colonial times to the present, as well as laying bare the origins and spread of the disease in Europe. Several themes explored in the book illustrate ways in which non-medical factors influence our views of a disease and our reaction to it. One of these themes is the tendency to focus blame for the spread of a disease on a particular group (e.g., women, blacks, sinners). The balance between protecting the rights of individuals and protecting the public health, in issues such as whether to quarantine the infected and whether to require mandatory testing for the disease, is another theme. A third theme is the persistent reluctance of many Americans to discuss venereal disease openly because it involves sex, a subject that we are often not comfortable talking about.
Controversial sexual medicine icon Dr. John Money has been on the leading edge of sex research for decades. Supporters and students call him a powerful genius who has changed the face of sex research, blazing new pathways for future scientists and sexologists, especially in the murky area of gender identification and disorders. "Sin, Science, and the Sex Police" contains twenty-nine selections covering both the study of sex (sexology) and the ideology of sex (sexosophy) in which Money, the man who coined the terms "gender" and "lovemap," ponders the many dimensions of human sexuality: its biology, the natural coding of sex assignments, how we identify ourselves sexually, the sex roles we play, and more. These fascinating essays explore the compelling topics of eroticism, the ideology of homosexuality, the concept of gender, role and sexual identity, "antisexualism" in history and religion, Freud, paraphilia, gendermaps and loveblots, lust in humans and animals, evolutionary sexology, the Kama Sutra, masturbation, sexological disorders, sex reassignment, orgasm, body-image, and much more. Money proclaims that while societies have cherished medicine and philosophy as sciences, sex has unfortunately failed to be properly embraced. Always on the cutting edge, always far beyond his time, Money enlightens and fascinates.
Pride, lust, gluttony, greed, envy, sloth, and anger. They’re considered “deadly” because of their capacity to generate other evils. The truth is, we all sin and we do it all the time—in fact, usually several times over before breakfast! But human behavior, argues social psychologist Simon Laham, is more complex than “good” or “evil.” In psychology, these sins aren’t considered morally wrong or even uniformly bad, but are treated rather as complex and interesting psychological states that if, indulged wisely, can be functional, adaptive, and lead to a range of positive effects. The Science of Sin takes on these so-called sins one by one and through psychological research shows that being bad can be oh-so-good for you. Did you know that: · Being slow and lazy can help you win the race? · Anger makes you more open-minded? · Coveting what others have not only makes you more creative but bolsters self- esteem? So go ahead, eat that last cookie and kick back on the couch for a day of TV with your neighbor’s boyfriend—from gluttony to greed, envy to lust, Laham shows how even the deadliest, most decadent of vices can make you smart, successful, and happy.
More than any other major religion, ideology or philosophy, Christianity associates sex, and especially sexual desire, with sin and evil. People may be able to avoid earthly punishment for their sexual indiscretions, but they can not escape God's judgment; an afterlife of eternal pain and suffering in hell. Religious sanctions of this sort are supposed to be in opposition to man's sinful nature; restraining his dangerous sexuality. However, punishing others for sex is actually part of man's nature. In nature, sex is highly competitive. Dominant males fight and threaten as they try to control sexual access to fertile females. Human males behave similarly. Rather than being in opposition to human nature, religion actually reinforces man's "animal instinct" to control the sexual behavior of others. This explains why religion-inspired sexual restrictions and punishments are so popular among men. Of course, religion claims that it's really all about morality. Without strict religious control over sexual behavior human passions would lead to the destruction of society. God has given us His law in order to protect us from ourselves. Religion, it is often said, is what is good for society. But if this is so, why is it that those societies where religious belief is strongest and which have the harshest penalties for breaking the sexual code are also the societies that tend to be the least orderly and the most corrupt, brutal and violent? Religion is taken very seriously in many of the Islamic societies of the Middle East, and the strictest sexual code is adhered to. Yet, these societies are characterized not by prosperity and social order, but by poverty, violence and oppression. Meanwhile, the most sexually liberal societies, especially those of Western Europe, are the freest and the most democratic, prosperous and orderly. If strict sexual morality is not really good for society, why do religious conservatives everywhere continue to clamor for it? And why do people so willingly accept religion that tells them their sexuality is sinful and shameful? The truth is that most of the time people act on their own selfish feelings and desires, not on what is good for society as a whole. The desire to limit and control the sexual behavior of others is felt by women as well as men. Powerful feelings, such as sexual jealousy, inspire aggressive behavior. Strict anti-sex religious morality allows people to act aggressively on these feelings in a sociably acceptable way. Thus, it's not really about doing what is good for society, it's all about individual desires. This is best explained from an evolutionary perspective, which is exactly what this book does.
Inside the science behind why we do the things we know aren't good for us. The Science of Sin brings together the latest findings from neuroscience research to shed light on the universally fascinating subject of temptation--where it comes from, how to resist it and why we all succumb from time to time. With chapters inspired by the seven deadly sins, neurobiologist Jack Lewis illuminates the neural battles between temptation and restraint that take place within our brains, suggesting strategies to help us better manage our most troublesome impulses with the explicit goal of improving our health, our happiness and our productivity. Anyone who has ever wondered why they never seem to be able to stick to their diet, who marvels at how little work some of their colleagues get away with doing, who despairs at the anti-social behavior of their teenagers, who can't understand how cheaters can juggle extra-marital affairs, who struggles to resist the lure of the comfy sofa and the giant bag of chips, or who makes themselves thoroughly bitter by endlessly comparing themselves to others--this book is for you.
Social and cultural factors, as well as medical ones, help to shape the way we understand and react to diseases. In the case of a disease associated with sex, social and cultural factors figure especially large in its history. For example, moral and religious views influence almost everything connected with sex, and that includes sexually transmitted diseases. Syphilis thus provides an excellent case study to help understand the history of disease in a broader human context. This book covers the history of syphilis in America, from Colonial times to the present, as well as laying bare the origins and spread of the disease in Europe. Several themes explored in the book illustrate ways in which non-medical factors influence our views of a disease and our reaction to it. One of these themes is the tendency to focus blame for the spread of a disease on a particular group (e.g., women, blacks, sinners). The balance between protecting the rights of individuals and protecting the public health, in issues such as whether to quarantine the infected and whether to require mandatory testing for the disease, is another theme. A third theme is the persistent reluctance of many Americans to discuss venereal disease openly because it involves sex, a subject that we are often not comfortable talking about.
Explores the Christian Right’s fierce opposition to science, explaining how and why its leaders came to see scientific truths as their enemy For decades, the Christian Right’s high-profile clashes with science have made national headlines. From attempts to insert intelligent design creationism into public schools to climate change denial, efforts to “cure” gay people through conversion therapy, and opposition to stem cell research, the Christian Right has battled against science. How did this hostility begin and, more importantly, why has it endured? Antony Alumkal provides a comprehensive background on the war on science—how it developed and why it will continue to endure. Drawing upon Richard Hofstadter’s influential 1965 essay “The Paranoid Style in American Politics,” Antony Alumkal argues that the Christian Right adopts a similar paranoid style in their approach to science. Alumkal demonstrates that Christian Right leaders see conspiracies within the scientific establishment, with scientists not only peddling fraudulent information, but actively concealing their true motives from the American public and threatening to destroy the moral foundation of society. By rejecting science, Christian Right leaders create their own alternative reality, one that does not challenge their literal reading of the Bible. While Alumkal recognizes the many evangelicals who oppose the Christian Right’s agenda, he also highlights the consequences of the war on reality—both for the evangelical community and the broader American public. A compelling glimpse into the heart of the Christian Right’s anti-science agenda, Paranoid Science is a must-read for those who hope to understand the Christian Right’s battle against science, and for the scientists and educators who wish to stop it.
God, Sex, Science, Gender: An Interdisciplinary Approach to Christian Ethics is a timely, wide-ranging attempt to rescue dialogues on human sexuality, sexual diversity, and gender from insular exchanges based primarily on biblical scholarship and denominational ideology. Too often, dialogues on sexuality and gender devolve into the repetition of party lines and defensive postures, without considering the interdisciplinary body of scholarly research on this complex subject. This volume expands beyond the usual parameters, opening the discussion to scholars in the humanities, social sciences, and natural sciences to foster the development of Christian sexual ethics for contemporary times. Essays by prominent and emerging scholars in the fields of anthropology, sociology, psychology, philosophy, literary studies, theology, and ethics reveal how faith and reason can illuminate our understanding of human sexual and gender diversity. Focusing on the intersection of theology and science and incorporating feminist theory, God, Science, Sex, Gender is a much-needed call for Christian ethicists to map the origins and full range of human sexual experience and gender identity. Essays delve into why human sexuality and gender can be so controversial in Christian contexts, investigate the complexity of sexuality in humans and other species, and reveal the implications of diversity for Christian moral theology. Contributors are Joel Brown, James Calcagno, Francis J. Catania, Pamela L. Caughie, Robin Colburn, Robert Di Vito, Terry Grande, Frank Fennell, Anne E. Figert, Patricia Beattie Jung, Fred Kniss, John McCarthy, Jon Nilson, Stephen J. Pope, Susan A. Ross, Joan Roughgarden, and Aana Marie Vigen.
How did beliefs about syphilis shape the kinds of treatment people with this disease received? The story of how a town in the Ozark hinterlands played a key role in determining standards of medical care around syphilis. During the late 1800s and early 1900s, the central Arkansas city of Hot Springs enjoyed a reputation as one of the United States' premier health resorts. Throughout this period, the vast majority of Americans who traveled there did so because they had (or thought they had) syphilis—a disease whose incidence was said to be dramatically on the rise all across the country. Boasting an impressive medical infrastructure that included private clinics, a military hospital, and a venereal disease clinic operated by the United States Public Health Service, Hot Springs extended a variety of treatment options. Until the antibiotic revolution of the 1940s, Hot Springs occupied a central position in the country's struggle with sexually transmitted disease. Drawing upon health-seekers' firsthand accounts, clinical case files, and the writings of the city's privately practicing specialists, In Search of Sexual Health examines the era's "venereal peril" from the standpoint of medical practice. How, Elliott Bowen asks, did people with VD understand their illnesses, and what therapeutic strategies did they employ? Highlighting the unique role that resident doctors, visiting patients, and local residents played in shaping Hot Springs' response to syphilis, Bowen argues that syphilis's status as a stigmatized disease of "others" (namely prostitutes, immigrants, and African Americans) had a direct impact on the kinds of treatment patients received, and translated into very different outcomes for the city's diverse clientele—which included men as well as women, blacks as well as whites, and the poor as well as the rich. Whereas much of the existing scholarship on the history of sexually transmitted diseases privileges the actions of medical elites and federal authorities, this study reveals Hot Springs, a remote and fairly obscure town, as a local node with a significant national impact on American medicine and public health. Providing a richer, more complex understanding of a critical chapter in the history of sexually transmitted diseases, In Search of Sexual Health will prove valuable to historians of medicine, public health, and the environment, in addition to scholars of race, gender, sexuality.
An entertaining introduction to the quacks, snake-oil salesmen, and charlatans, who often had a point Despite rampant scientific innovation in nineteenth-century America, traditional medicine still adhered to ancient healing methods, subjecting patients to bleeding, blistering, and induced vomiting and sweating. Facing such horrors, many patients ran with open arms to burgeoning practices that promised new ways to cure their ills. Hydropaths offered cures using “healing waters” and tight wet-sheet wraps. Phineas Parkhurst Quimby experimented with magnets and tried to replace “bad,” diseased thoughts with “good,” healthy thoughts, while Daniel David Palmer reportedly restored a man’s hearing by knocking on his vertebrae. Lorenzo and Lydia Fowler used their fingers to “read” their clients’ heads, claiming that the topography of one’s skull could reveal the intricacies of one’s character. Lydia Pinkham packaged her Vegetable Compound and made a famous family business from the homemade cure-all. And Samuel Thomson, rejecting traditional medicine, introduced a range of herbal remedies for a vast array of woes, supplemented by the curative powers of poetry. Bizarre as these methods may seem, many are the precursors of today’s notions of healthy living. We have the nineteenth-century practice of “medical gymnastics” to thank for today’s emphasis on regular exercise, and hydropathy’s various water cures for the notion of regular bathing and the mantra to drink “eight glasses of water a day.” And much of the philosophy of health introduced by these alternative methods is reflected in today’s patient-centered care and holistic medicine, which takes account of the body and spirit. Moreover, these entrepreneurial alternative healers paved the way for women in medicine. Shunned by the traditionalists and eager for converts, many of the masters of these new fields embraced the training of women in their methods. Some women, like Pinkham, were able to break through the barriers to women working to become medical entrepreneurs themselves. In fact, next to teaching, medicine attracted more women than any other profession in the nineteenth century, the majority of them in “irregular” health systems. These eccentric ideas didn’t make it into modern medicine without a fight, of course. As these new healing methods grew in popularity, traditional doctors often viciously attacked them with cries of “quackery” and pressed legal authorities to arrest, fine, and jail irregulars for endangering public safety. Nonetheless, these alternative movements attracted widespread support—from everyday Americans and the famous alike, including Mark Twain, Louisa May Alcott, and General Ulysses S. Grant—with their messages of hope, self-help, and personal empowerment. Though many of these medical fads faded, and most of their claims of magical cures were discredited by advances in medical science, a surprising number of the theories and ideas behind the quackery are staples in today’s health industry. Janik tells the colorful stories of these “quacks,” whose oftentimes genuine wish to heal helped shape and influence modern medicine.