I had lines inside me, a string of guiding lights. I had language. Fiction and poetry are doses, medicines. What they heal is the rupture reality makes on the imagination. I had been damaged, and a very important part of me had been destroyed - that was my reality, the facts of my life. But on the other side of the facts was who I could be, how I could feel. And as long as I had words for that, images for that, stories for that, then I wasn't lost.
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A book is more than a verbal structure or series of verbal structures; it is the dialogue it establishes with its reader and the intonation it imposes upon his voice and the changing and durable images it leaves in his memory. A book is not an isolated being: it is a relationship, an axis of innumerable relationships.
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The world takes us to a silver screen on which flickering images of passion and romance play, and as we watch, the world says, This is love. God takes us to the foot of a tree on which a naked and bloodied man hangs and says, This is love.
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With Catty and Patrick's images in he side mirror waving from the steps of that house like Jethro and Ellie Mae, it occurred to me that something extraordinary had happened. I had effortlessly found a place of acceptance -- a place where people had taken me for me, not for what I could give them -- and I had left it.
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At that moment, the images in the giant sphere seemed to freeze in place as all motion suddenly ceased. The charging dragon stood transfixed with a plume of flame suspended in front of his nostrils. The knight hung motionless in mid-stride, both feet off the ground, sword raised but unmoving. Time stood still. The crowd waited in breathless anticipation.
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We seldom realize, for example that our most private thoughts and emotions are not actually our own. For we think in terms of languages and images which we did not invent, but which were given to us by our society.
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Women who love themselves are threatening; but men who love real women, more so.
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A cultural fixation on female thinness is not an obsession about female beauty but an obsession about female obedience.
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Beauty provokes harassment, the law says, but it looks through men's eyes when deciding what provokes it.
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The beauty myth is always actually prescribing behaviour and not appearance.
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A consequence of female self-love is that the woman grows convinced of social worth. Her love for her body will be unqualified, which is the basis of female identification. If a woman loves her own body, she doesn't grudge what other women do with theirs; if she loves femaleness, she champions its rights. It's true what they say about women: Women insatiable. We greedy. Our appetites do need to be controlled if things are to stay in place. If the world were ours too, if we believed we could get away with it, we ask for more love, more sex, more money, more commitment to children, more food, more care. These sexual, emotional, and physical demands begin to extend to social demands: payment for care of the elderly, parental leave, childcare, etc. The force of female desire would be so great that society would truly have to reckon with what women want, in bed and in the world.
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Why should her lover, just because he is male, be in a position to judge her against other women? Why must she need to know her position and hate needing to, and hate knowing? Why should his reply have such exaggerated power? And it does. He does not know that what he says will affect the way she feels when they next make love. She is angry for a number of good reasons that may have nothing to do with this particular man's intentions. The exchange reminds her that, in spite of a whole fabric of carefully woven equalities, they are not equal in this way that is so crucial that its snagged thread unravels the rest.
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Is the beauty myth good to men? It hurts them by teaching them how to avoid loving women. It prevents men from actually seeing women. It does not, contrary to its own professed ideology, stimulate and gratify sexual longing. In suggesting a vision in place of a woman, it has a numbing effect, reducing all senses but the visual, and impairing even that.
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Men who read it [beauty pornography] don't do so because they want who look like that. The attraction of what they are holding is that it is a woman, but a two-dimensional woman-shaped blank. The appeal of the material is not the fantasy that the model will come to life; it is precisely that she will not, ever. Her coming to life would ruin the vision. It is not about life. Ideal beauty is ideal because it does not exist; The action lies in the gap between desire and gratification. Women are not perfect beauties without distance. That space, in a consumer culture, is a lucrative one. The beauty myth moves for men as a mirage, its power lies in its ever-receding nature. When the gap is closed, the lover embraces only his own disillusion.
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We do not have to spend money and go hungry and struggle and study to become sensual; we always were. We need not believe we must somehow earn good erotic care; we always deserved it. Femaleness and its sexuality are beautiful. Women have long secretly suspected as much. In that sexuality, women are physically beautiful already; superb; breathtaking. Many, many men see this way too. A man who wants to define himself as a real lover of women admires what shows of her past on a woman's face, before she ever saw him, and the adventures and stresses that her body has undergone, the scars of trauma, the changes of childbirth, her distinguishing characteristics, the light is her expression. The number of men who already see in this way is far greater than the arbiters of mass culture would lead us to believe, since the story they need to tell ends with the opposite moral.
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Cosmetic surgery processes the bodies of woman-made women, who make up the vast majority of its patient pool, into man-made women.
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What are other women really thinking, feeling, experiencing, when they slip away from the gaze and culture of men?
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For the first time in history, children are growing up whose earliest sexual imprinting derives not from a living human being, or fantasies of their own; since the 1960s pornographic upsurge, the sexuality of children has begun to be shaped in response to cues that are no longer human. Nothing comparable has ever happened in the history of our species; it dislodges Freud. Today's children and young men and women have sexual identities that spiral around paper and celluloid phantoms: from to music videos to the blank females torsos in women's magazines, features obscured and eyes extinguished, they are being imprinted with a sexuality that is mass-produced, deliberately dehumanizing and inhuman.
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The maturing of a woman who has continued to grow is a beautiful thing to behold. Or, if your ad revenue or your seven-figure salary or your privileged sexual status depend on it, it is an operable condition.
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What editors are obliged to appear to say that want from women is actually what their want from women.
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Today a woman must ignore her reflection in the eyes of her lover, since he might admire her, and seek it in the gaze of the God of Beauty, in whose perception she is never complete.
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Health makes good propaganda.
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The surgeons' market is imaginary, since there is nothing wrong with women's faces or bodies that social change won't cure; so the surgeons depend for their income on warping female self-perception and multiplying female self-hatred.
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Young women today feel vulnerable to judgment; if a harsh sentence is passed (or even suspected or projected), it is not her reputation that suffers so much as the stability of her moral universe. They did not have long to explore the sexual revolution and make it their own. Before the old chains had grown cold, while young women were still rubbing the circulation back into their ankles and taking tentative steps forward, the beauty industries levied a heavy toll on further investigations, and beauty pornography offered them designer bondage.
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Aging in women is 'unbeautiful' since women grow more powerful with time, and since the links between generations of women must always be broken.
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