By Claire Hines, Darren Kerr
Even in our more and more sexualized tradition hard-core pornography and the illustration of particular intercourse remains to be tough to swallow. This energetic and provocative new number of essays by means of best students explores reveal representations of pornography and intercourse in a number of cultural, ancient, and demanding contexts. Contributions disguise quite a lot of issues from intercourse within the multiplex to on-line alt-porn, from ladies in stag movies to the excesses of maximum pornography, and numerous modern case experiences together with porn functionality, model in hard-core, and homosexual and lesbian pornography.
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Extra resources for Hard to Swallow: Hard-Core Pornography on Screen
See Luce Irigaray, ‘The Fecundity of the Caress’, in An Ethics of Sexual Difference, translated by Carolyn Burke and Gillian C. Gill (London: Athlone Press,  1993), pp. 185–217; and Tina Chanter, Ethics of Eros: Irigaray’s Rewriting of the Philosophers (London: Routledge, 1995), ch. 5. But see also Tina Chanter’s more nuanced, searching and ‘charitable’ critique of Levinas in Time, Death, and the Feminine: Levinas with Heidegger (Stanford, CA: Stanford University Press, 2001), ch. 1 and conclusion (pp.
The Father is the vertiginous depth of Christ’s body, the dark density of his flesh, the distance that opens and draws on in his touch. When Philip asks to see the Father, Jesus is almost bewildered. ’75 For to be with Jesus is to see the Father. Has Philip not heard the paternal resonance in Jesus’ voice? ’76 To see Jesus is to see the Father; and Jesus is all there is to see. It is the very movement of the Father’s withdrawal that draws the disciple on. The Father is always arriving because always departing, as also Christ, who departs in order to return.
Levinas writes from within the tradition of phenomenology as most immediately determined by Edmund Husserl and Martin Heidegger, and inaugurated by René Descartes (see John Milbank, ‘The Soul of Reciprocity Part One: Reciprocity Refused’, Modern Theology, 17 (2001): 335–91). Though Levinas’s reflections start out from the singular consciousness, they do not – pace Milbank – succumb to the dualism of self and body inaugurated in Cartesian thought. For Levinas, consciousness is always bodily, always the sensibility of corporeality.