Sexual revolution

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The sexual revolution usually refers to a social movement challenging traditional behaviors related to sexuality, reproduction, and interpersonal relationships, throughout the Western world, and often seen as beginning in the 1960s, in part due to improved contraception.

However, changes had occurred earlier than this, such as in association with the scientific/industrial revolutions, the demographic transition, increasing influence of liberalism, and reduced influence of religion. Also important were movements such as Freudian psychoanalysis, Marxism, Boasian anthropology, and Cultural Marxism, which all criticized the traditional Western views.

The sexual revolution(s) have been criticized by various supporters of the traditional family, heterosexuality, and/or other traditional behaviors. Other critics include, for example, various opponents of abortion, single parent families, homosexuality, pornography, race mixing, dysgenics, White demographic trends, and/or other new or increasing trends associated with the sexual revolution(s). Such critics are often stereotyped as reactionary and religious conservatives, but the criticisms may come from a variety of different groups, who formulate different kinds of criticisms, and who do not necessarily agree with one another on which aspects are seen as harmful or why.

Quotes

Recruiting children? You bet we are. Why would we push anti-bullying programs or social studies classes that teach kids about the historical contributions of famous queers unless we wanted to deliberately educate children to accept queer sexuality as normal? I for one certainly want tons of school children to learn that it’s OK to be gay [sic], that people of the same sex should be allowed to legally marry each other, and that anyone can kiss a person of the same sex without feeling like a freak. And I would very much like for many of these young boys to grow up and start f***ing men.

Daniel Villarreal, 2011, Queerty.[1][2]

Extending the subversive thesis, Jewish involvement in the X-rated industry can be seen as a proverbial two fingers to the entire WASP establishment in America. Pornography thus becomes a way of defiling Christian culture and, as it penetrates to the very heart of the American mainstream (and is no doubt consumed by those very same WASPs), its subversive character becomes more charged. Porn is no longer of the ‘what the Butler saw’ voyeuristic type; instead, it is driven to new extremes of portrayal that stretch the boundaries of the porn aesthetic.

Nathan Abrams, 2005, Jewish Quarterly.[3]

Jews in America have been sexual revolutionaries. A large amount of the material on sexual liberation was written by Jews. Those at the forefront of the movement which forced America to adopt a more liberal view of sex were Jewish. Jews were also at the vanguard of the sexual revolution of the 1960s. Wilhelm Reich, Herbert Marcuse and Paul Goodman replaced Marx, Trotsky and Lenin as required revolutionary reading. Reich’s central preoccupations were work, love and sex, while Marcuse prophesied that a socialist utopia would free individuals to achieve sexual satisfaction. Goodman wrote of the "beautiful cultural consequences" that would follow from legalizing pornography: it would "ennoble all our art" and "humanize sexuality."

—Nathan Abrams, 2005, Jewish Quarterly.[3]

Many early proponents viewed psychoanalysis as a redemptive messianic movement that would end anti-Semitism by freeing the world of neuroses produced by sexually repressive Western civilization. The cure for aggression characteristic of anti-Semitism was therefore believed to lie in freeing gentiles from their sexual repressions. Although Freud himself eventually developed the idea of a death instinct to explain aggression, a consistent theme of the Freudian critique of Western culture, as exemplified for example by Norman O. Brown, Herbert Marcuse, and Wilhelm Reich, has been that the liberation of sexual repressions would lead to lowered aggression and usher in an era of universal love.

Kevin MacDonald, 1998, The Culture of Critique.

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