Show Me! (book) - Revision history

Etenne at 19:20, 4 May 2016

2016-05-04T19:20:54Z

← Older revision		Revision as of 19:20, 4 May 2016
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	[[Category:Childhood]]		[[Category:Childhood]]
	[[Category:Sexuality]]		[[Category:Sexuality]]
			[[Category:Non-fiction]]

Meco: wikilink secrecy

2015-12-14T19:39:17Z

wikilink secrecy

← Older revision		Revision as of 19:39, 14 December 2015
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	The pedagogical views of Erasmus and the educational practices at the royal court in France are worlds apart from that of the educators of the 18th and 19th centuries. In the historical development of four centuries of sexuality, joyful play and pleasure are transformed into something shameful and disgusting, from which children and young people must be protected by all means.		The pedagogical views of Erasmus and the educational practices at the royal court in France are worlds apart from that of the educators of the 18th and 19th centuries. In the historical development of four centuries of sexuality, joyful play and pleasure are transformed into something shameful and disgusting, from which children and young people must be protected by all means.

	What separates the end of the Middle Ages from the Modern Period is a process that might be called “desexualization”. Sexuality is reduced to reproduction; any sexual activity that is not intended for reproduction is discouraged, made taboo, and finally suppressed and relegated to secrecy (usually with fear of the consequences of discovery). The “purity” of the innocent child has been created out of nothing. Now children are believed to be asexual; young people are expected to be ascetics. Sexual needs during adolescence are turned into symptoms of moral decay and severe personality damage; sexual practices are eradicated, the sexual language stunted, more and more people abide by a morality of prudery; the sexual sensitivity of the body surface is restricted to the genitals, the body becomes a working tool. This desexualization is closely linked to constraints and oppression for other vital needs, and the expulsion of death from everyday life.		What separates the end of the Middle Ages from the Modern Period is a process that might be called “desexualization”. Sexuality is reduced to reproduction; any sexual activity that is not intended for reproduction is discouraged, made taboo, and finally suppressed and relegated to [[secrecy]] (usually with fear of the consequences of discovery). The “purity” of the innocent child has been created out of nothing. Now children are believed to be asexual; young people are expected to be ascetics. Sexual needs during adolescence are turned into symptoms of moral decay and severe personality damage; sexual practices are eradicated, the sexual language stunted, more and more people abide by a morality of prudery; the sexual sensitivity of the body surface is restricted to the genitals, the body becomes a working tool. This desexualization is closely linked to constraints and oppression for other vital needs, and the expulsion of death from everyday life.

	For Luther, burping and farting after eating is bad manners, even an insult. Spitting is prohibited. For blowing the nose, you have to take a (clean) handkerchief with you. Yawns must be covered with your hand. The performance of No. 1 and No 2 needs to be hidden, only done in private. An increasing hygienic effort is driven by dirt and sweat. Even direct physical relationships with other people are prevented: diners do not eat with your hands from the same pot, the cup no longer makes the rounds, one does not sleep naked and certainly not together in bed, naked. Emotional outbursts – screaming, raving, crying, exuberance – may not arise, emotions, feelings, moods must be attenuated and leveled out for the sake of “courtesy.” The same repressions affect dying, death, the dead: once the whole body came to the dinner table, carved by the master of the house in front of everyone, now cuts of meat are served – nothing to remind you that you eat a carcass; the death of a person will be a lonely death in the seclusion of a hospital room – corpses you can only see as a result of an accident. 6		For Luther, burping and farting after eating is bad manners, even an insult. Spitting is prohibited. For blowing the nose, you have to take a (clean) handkerchief with you. Yawns must be covered with your hand. The performance of No. 1 and No 2 needs to be hidden, only done in private. An increasing hygienic effort is driven by dirt and sweat. Even direct physical relationships with other people are prevented: diners do not eat with your hands from the same pot, the cup no longer makes the rounds, one does not sleep naked and certainly not together in bed, naked. Emotional outbursts – screaming, raving, crying, exuberance – may not arise, emotions, feelings, moods must be attenuated and leveled out for the sake of “courtesy.” The same repressions affect dying, death, the dead: once the whole body came to the dinner table, carved by the master of the house in front of everyone, now cuts of meat are served – nothing to remind you that you eat a carcass; the death of a person will be a lonely death in the seclusion of a hospital room – corpses you can only see as a result of an accident. 6

Etenne at 14:16, 20 September 2015

2015-09-20T14:16:48Z

← Older revision		Revision as of 14:16, 20 September 2015
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	A3: Die sexuelle Entwicklung des Kindes ist also stark mit der Entwicklung insgesamt gekoppelt, ein Kind, das an seinen Genitalien spielt, ist nicht krank, sondern kerngesund, tut es dies hingegen nicht, sollte nach Ursachen geforscht werden.*		A3: Die sexuelle Entwicklung des Kindes ist also stark mit der Entwicklung insgesamt gekoppelt, ein Kind, das an seinen Genitalien spielt, ist nicht krank, sondern kerngesund, tut es dies hingegen nicht, sollte nach Ursachen geforscht werden.*

			==References==
			{{reflist}}
	==See also==		==See also==
	*[[Will McBride]]		*[[Will McBride]]

Etenne: /* External links */

2015-09-20T14:15:09Z

External links

← Older revision		Revision as of 14:15, 20 September 2015
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	==External links==		==External links==
			<div style="-moz-column-count:3; column-count:3; font-size:100%">
	*''The Sexual Life Of Children'' by Floyd M. Martinson (may be read on-line at this link)		*''The Sexual Life Of Children'' by Floyd M. Martinson (may be read on-line at this link)
	:https://www.ipce.info/host/martinson/index.html		:https://www.ipce.info/host/martinson/index.html
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	*Growing Up Sexually - World Reference Atlas (website)		*Growing Up Sexually - World Reference Atlas (website)
	:http://www.sexarchive.info/GESUND/ARCHIV/GUS/GUS_MAIN_INDEX.HTM		:http://www.sexarchive.info/GESUND/ARCHIV/GUS/GUS_MAIN_INDEX.HTM
			</div>
	[[Category:Childhood]]		[[Category:Childhood]]
	[[Category:Sexuality]]		[[Category:Sexuality]]

Etenne at 13:31, 17 September 2015

2015-09-17T13:31:24Z

← Older revision		Revision as of 13:31, 17 September 2015
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	~~{{cleanup\|This needs to be rewritten as an article, or designated an essay, or something.}}~~
	“'''Show Me!'''” with photos by [[Will McBride]] and text by Helga Fleischhauer-Hardt, published in [[Germany\|German]] in 1974, "English language adaptation" by Hilary Davies, New York: St. Martin's Press, 1975. It appeared in 1974 in German under the title Zeig Mal!, written with psychiatrist Helga Fleischhauer-Hardt for children and their parents. It was translated into English a year later and was widely available in bookstores on both sides of the Atlantic for many years, but later became subject to expanded child pornography laws in jurisdictions including the United States. In Germany, the book was followed in 1990 by a second edition that included, among other additions, a discussion of the AIDS epidemic.		“'''Show Me!'''” with photos by [[Will McBride]] and text by Helga Fleischhauer-Hardt, published in [[Germany\|German]] in 1974, "English language adaptation" by Hilary Davies, New York: St. Martin's Press, 1975. It appeared in 1974 in German under the title Zeig Mal!, written with psychiatrist Helga Fleischhauer-Hardt for children and their parents. It was translated into English a year later and was widely available in bookstores on both sides of the Atlantic for many years, but later became subject to expanded child pornography laws in jurisdictions including the United States. In Germany, the book was followed in 1990 by a second edition that included, among other additions, a discussion of the AIDS epidemic.

Wanker: /* Desexualization. Adaptation to the capitalist system. */

2015-09-05T04:08:52Z

Desexualization. Adaptation to the capitalist system.

← Older revision		Revision as of 04:08, 5 September 2015
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	In 1857, the educator Karl Georg von Raumer, in his “History of Pedagogy,” expressed indignation about Erasmus and his choice of subjects: “He writes of the most vulgar pleasures . . . What should boys do with those satires? . . .How are they going to discuss things of which they understand nothing?” 3		In 1857, the educator Karl Georg von Raumer, in his “History of Pedagogy,” expressed indignation about Erasmus and his choice of subjects: “He writes of the most vulgar pleasures . . . What should boys do with those satires? . . .How are they going to discuss things of which they understand nothing?” 3

	That the children of the 15th, 16th, even 17th century very well understood the dialogues, and how they came to this understanding, is ~~evident from~~ another source. In the first years of the 17th century, the royal physician Heroard kept a detailed diary on the development of Louis XIII, and it can be seen how uninhibited the children were at that time concerning sexual phenomena, including sex between children and adults.		That the children of the 15th, 16th, even 17th century very well understood the dialogues, and how they came to this understanding, is shown in another source. In the first years of the 17th century, the royal physician Heroard kept a detailed diary on the development of Louis XIII, and it can be seen how uninhibited the children were at that time concerning sexual phenomena, including sex between children and adults.
	<blockquote>		<blockquote>
	Louis XIII, born in 1601, is not yet a year old when he already laughs lustily “if you play with his penis.” Everybody plays with it and presses kisses on it. Often he plays the king or the queen in bed, and everyone is naked. When he is a year old, he is betrothed to the Infanta of Spain, who frolics with him, “What is the most beloved of the Infanta?” whereupon the child puts his hand on his penis. At the age of three, he calls his governess’s attention to his erections. “My cock is like a drawbridge,” he told her. “See how it goes up and down!”		Louis XIII, born in 1601, is not yet a year old when he already laughs lustily “if you play with his penis.” Everybody plays with it and presses kisses on it. Often he plays the king or the queen in bed, and everyone is naked. When he is a year old, he is betrothed to the Infanta of Spain, who frolics with him, “What is the most beloved of the Infanta?” whereupon the child puts his hand on his penis. At the age of three, he calls his governess’s attention to his erections. “My cock is like a drawbridge,” he told her. “See how it goes up and down!”
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	What separates the end of the Middle Ages from the Modern Period is a process that might be called “desexualization”. Sexuality is reduced to reproduction; any sexual activity that is not intended for reproduction is discouraged, made taboo, and finally suppressed and relegated to secrecy (usually with fear of the consequences of discovery). The “purity” of the innocent child has been created out of nothing. Now children are believed to be asexual; young people are expected to be ascetics. Sexual needs during adolescence are turned into symptoms of moral decay and severe personality damage; sexual practices are eradicated, the sexual language stunted, more and more people abide by a morality of prudery; the sexual sensitivity of the body surface is restricted to the genitals, the body becomes a working tool. This desexualization is closely linked to constraints and oppression for other vital needs, and the expulsion of death from everyday life.		What separates the end of the Middle Ages from the Modern Period is a process that might be called “desexualization”. Sexuality is reduced to reproduction; any sexual activity that is not intended for reproduction is discouraged, made taboo, and finally suppressed and relegated to secrecy (usually with fear of the consequences of discovery). The “purity” of the innocent child has been created out of nothing. Now children are believed to be asexual; young people are expected to be ascetics. Sexual needs during adolescence are turned into symptoms of moral decay and severe personality damage; sexual practices are eradicated, the sexual language stunted, more and more people abide by a morality of prudery; the sexual sensitivity of the body surface is restricted to the genitals, the body becomes a working tool. This desexualization is closely linked to constraints and oppression for other vital needs, and the expulsion of death from everyday life.

	For Luther, burping and farting after eating is bad manners, even an insult. Spitting is prohibited. For blowing the nose, you have to take a (clean) handkerchief with you. Yawns must be covered with your hand. The performance of No. 1 and No 2 needs to be a hidden, only done in private. An increasing hygienic effort is driven by dirt and sweat. Even direct physical relationships with other people are prevented: diners do not eat with your hands from the same pot, the cup no longer makes the rounds, one does not sleep naked and certainly not together in bed, naked. Emotional outbursts – screaming, raving, crying, exuberance – may not arise, emotions, feelings, moods must be attenuated and leveled out for the sake of “courtesy.” The same repressions affect dying, death, the dead: once the whole body came to the dinner table, carved by the master of the house in front of everyone, now cuts of meat are served – nothing to remind you that you eat a carcass; the death of a person will be a lonely death in the seclusion of a hospital room – corpses you can only see as a result of an accident. 6		For Luther, burping and farting after eating is bad manners, even an insult. Spitting is prohibited. For blowing the nose, you have to take a (clean) handkerchief with you. Yawns must be covered with your hand. The performance of No. 1 and No 2 needs to be hidden, only done in private. An increasing hygienic effort is driven by dirt and sweat. Even direct physical relationships with other people are prevented: diners do not eat with your hands from the same pot, the cup no longer makes the rounds, one does not sleep naked and certainly not together in bed, naked. Emotional outbursts – screaming, raving, crying, exuberance – may not arise, emotions, feelings, moods must be attenuated and leveled out for the sake of “courtesy.” The same repressions affect dying, death, the dead: once the whole body came to the dinner table, carved by the master of the house in front of everyone, now cuts of meat are served – nothing to remind you that you eat a carcass; the death of a person will be a lonely death in the seclusion of a hospital room – corpses you can only see as a result of an accident. 6

	Why this oppression, restrictions, denials? Why are they being enforced today in the socialization of each child?		Why this oppression, restrictions, denials? Why are they being enforced today in the socialization of each child?

Wanker: /* Foreward by Helmut Kentler, "Children's Sexuality” */

2015-09-05T04:05:51Z

Foreward by Helmut Kentler, "Children's Sexuality”

← Older revision		Revision as of 04:05, 5 September 2015
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	</blockquote>		</blockquote>

	THE IDEA that sexuality is ~~nothing more than one drive~~, ~~which ensures reproduction~~, is still widespread, even though anyone who holds an unbiased view realizes that people of all ages respond sexually, and that only a tiny fraction of all sexual conduct is directed towards procreation.		THE IDEA that sexuality is, or should be, only reproductive is still widespread, even though anyone who holds an unbiased view realizes that people of all ages respond sexually, and that only a tiny fraction of all sexual conduct is directed towards procreation.

	The one who merely opens his eyes and looks, does not recognize reality; he only gets his own preconceptions confirmed. Everyone finds only what s/he seeks, and seeks what s/he already knows. Before looking at what sex really is, we must begin with a few words on our eagerness to equate sexuality with reproduction, and to deny that children and old people also need sexual pleasure.		The one who merely opens his eyes and looks, does not recognize reality; he only gets his own preconceptions confirmed. Everyone finds only what s/he seeks, and seeks what s/he already knows. Before looking at what sex really is, we must begin with a few words on our eagerness to equate sexuality with reproduction, and to deny that children and old people also need sexual pleasure.

Wanker: /* Desexualization. Adaptation to the capitalist system. */

2015-08-30T03:11:25Z

Desexualization. Adaptation to the capitalist system.

← Older revision		Revision as of 03:11, 30 August 2015
Line 51:		Line 51:
	The pedagogical views of Erasmus and the educational practices at the royal court in France are worlds apart from that of the educators of the 18th and 19th centuries. In the historical development of four centuries of sexuality, joyful play and pleasure are transformed into something shameful and disgusting, from which children and young people must be protected by all means.		The pedagogical views of Erasmus and the educational practices at the royal court in France are worlds apart from that of the educators of the 18th and 19th centuries. In the historical development of four centuries of sexuality, joyful play and pleasure are transformed into something shameful and disgusting, from which children and young people must be protected by all means.

	What separates the end of the Middle Ages from the Modern Period is a process that might be called “desexualization”. Sexuality is reduced to reproduction; any sexual activity that is not intended for reproduction is discouraged, made taboo, and finally suppressed and relegated to secrecy. The “purity” of the innocent child has been created. Now children are ~~regarded as~~ asexual ~~beings~~; young people are expected to be ascetics. Sexual needs during adolescence are turned into symptoms of moral decay and severe personality damage; sexual practices are eradicated, the sexual language stunted, more and more people abide by a morality of prudery; the sexual sensitivity of the body surface is restricted to the genitals, the body becomes a working tool. This desexualization is closely linked to constraints and oppression for other vital needs, and the expulsion of death from everyday life.		What separates the end of the Middle Ages from the Modern Period is a process that might be called “desexualization”. Sexuality is reduced to reproduction; any sexual activity that is not intended for reproduction is discouraged, made taboo, and finally suppressed and relegated to secrecy (usually with fear of the consequences of discovery). The “purity” of the innocent child has been created out of nothing. Now children are believed to be asexual; young people are expected to be ascetics. Sexual needs during adolescence are turned into symptoms of moral decay and severe personality damage; sexual practices are eradicated, the sexual language stunted, more and more people abide by a morality of prudery; the sexual sensitivity of the body surface is restricted to the genitals, the body becomes a working tool. This desexualization is closely linked to constraints and oppression for other vital needs, and the expulsion of death from everyday life.

	For Luther, burping and farting after eating is bad manners, even an insult. Spitting is prohibited. For blowing the nose, you have to take a (clean) handkerchief with you. Yawns must be covered with your hand. The performance of No. 1 and No 2 needs to be a hidden, only done in private. An increasing hygienic effort is driven by dirt and sweat. Even direct physical relationships with other people are prevented: diners do not eat with your hands from the same pot, the cup no longer makes the rounds, one does not sleep naked and certainly not together in bed, naked. Emotional outbursts – screaming, raving, crying, exuberance – may not arise, emotions, feelings, moods must be attenuated and leveled out for the sake of “courtesy.” The same repressions affect dying, death, the dead: once the whole body came to the dinner table, carved by the master of the house in front of everyone, now cuts of meat are served – nothing to remind you that you eat a carcass; the death of a person will be a lonely death in the seclusion of a hospital room – corpses you can only see as a result of an accident. 6		For Luther, burping and farting after eating is bad manners, even an insult. Spitting is prohibited. For blowing the nose, you have to take a (clean) handkerchief with you. Yawns must be covered with your hand. The performance of No. 1 and No 2 needs to be a hidden, only done in private. An increasing hygienic effort is driven by dirt and sweat. Even direct physical relationships with other people are prevented: diners do not eat with your hands from the same pot, the cup no longer makes the rounds, one does not sleep naked and certainly not together in bed, naked. Emotional outbursts – screaming, raving, crying, exuberance – may not arise, emotions, feelings, moods must be attenuated and leveled out for the sake of “courtesy.” The same repressions affect dying, death, the dead: once the whole body came to the dinner table, carved by the master of the house in front of everyone, now cuts of meat are served – nothing to remind you that you eat a carcass; the death of a person will be a lonely death in the seclusion of a hospital room – corpses you can only see as a result of an accident. 6

Wanker: /* Desexualization. Adaptation to the capitalist system. */

2015-08-30T03:07:09Z

Desexualization. Adaptation to the capitalist system.

← Older revision		Revision as of 03:07, 30 August 2015
Line 51:		Line 51:
	The pedagogical views of Erasmus and the educational practices at the royal court in France are worlds apart from that of the educators of the 18th and 19th centuries. In the historical development of four centuries of sexuality, joyful play and pleasure are transformed into something shameful and disgusting, from which children and young people must be protected by all means.		The pedagogical views of Erasmus and the educational practices at the royal court in France are worlds apart from that of the educators of the 18th and 19th centuries. In the historical development of four centuries of sexuality, joyful play and pleasure are transformed into something shameful and disgusting, from which children and young people must be protected by all means.

	What separates the end of the Middle Ages from the Modern is a process that might be called “desexualization”. Sexuality is reduced to reproduction; any sexual ~~behavior~~ that is not intended for reproduction is discouraged, made taboo, and finally suppressed and relegated to secrecy. The “purity” of the innocent child has been created. Now children are regarded as asexual beings; young people are expected to be ascetics. Sexual needs during adolescence are turned into symptoms of moral decay and severe personality damage; sexual practices are eradicated, the sexual language stunted, more and more people abide by a morality of prudery; the sexual sensitivity of the body surface is restricted to the genitals, the body becomes a working tool. This desexualization is closely linked to constraints and oppression for other vital needs, and the expulsion of death from everyday life.		What separates the end of the Middle Ages from the Modern Period is a process that might be called “desexualization”. Sexuality is reduced to reproduction; any sexual activity that is not intended for reproduction is discouraged, made taboo, and finally suppressed and relegated to secrecy. The “purity” of the innocent child has been created. Now children are regarded as asexual beings; young people are expected to be ascetics. Sexual needs during adolescence are turned into symptoms of moral decay and severe personality damage; sexual practices are eradicated, the sexual language stunted, more and more people abide by a morality of prudery; the sexual sensitivity of the body surface is restricted to the genitals, the body becomes a working tool. This desexualization is closely linked to constraints and oppression for other vital needs, and the expulsion of death from everyday life.

	For Luther, burping and farting after eating is bad manners, even an insult. Spitting is prohibited. For blowing the nose, you have to take a (clean) handkerchief with you. Yawns must be covered with your hand. The performance of No. 1 and No 2 needs to be a hidden, only done in private. An increasing hygienic effort is driven by dirt and sweat. Even direct physical relationships with other people are prevented: diners do not eat with your hands from the same pot, the cup no longer makes the rounds, one does not sleep naked and certainly not together in bed, naked. Emotional outbursts – screaming, raving, crying, exuberance – may not arise, emotions, feelings, moods must be attenuated and leveled out for the sake of “courtesy.” The same repressions affect dying, death, the dead: once the whole body came to the dinner table, carved by the master of the house in front of everyone, now cuts of meat are served – nothing to remind you that you eat a carcass; the death of a person will be a lonely death in the seclusion of a hospital room – corpses you can only see as a result of an accident. 6		For Luther, burping and farting after eating is bad manners, even an insult. Spitting is prohibited. For blowing the nose, you have to take a (clean) handkerchief with you. Yawns must be covered with your hand. The performance of No. 1 and No 2 needs to be a hidden, only done in private. An increasing hygienic effort is driven by dirt and sweat. Even direct physical relationships with other people are prevented: diners do not eat with your hands from the same pot, the cup no longer makes the rounds, one does not sleep naked and certainly not together in bed, naked. Emotional outbursts – screaming, raving, crying, exuberance – may not arise, emotions, feelings, moods must be attenuated and leveled out for the sake of “courtesy.” The same repressions affect dying, death, the dead: once the whole body came to the dinner table, carved by the master of the house in front of everyone, now cuts of meat are served – nothing to remind you that you eat a carcass; the death of a person will be a lonely death in the seclusion of a hospital room – corpses you can only see as a result of an accident. 6

Wanker: /* Desexualization. Adaptation to the capitalist system. */

2015-08-30T02:22:25Z

Desexualization. Adaptation to the capitalist system.

← Older revision		Revision as of 02:22, 30 August 2015
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	In 1857, the educator Karl Georg von Raumer, in his “History of Pedagogy,” expressed indignation about Erasmus and his choice of subjects: “He writes of the most vulgar pleasures . . . What should boys do with those satires? . . .How are they going to discuss things of which they understand nothing?” 3		In 1857, the educator Karl Georg von Raumer, in his “History of Pedagogy,” expressed indignation about Erasmus and his choice of subjects: “He writes of the most vulgar pleasures . . . What should boys do with those satires? . . .How are they going to discuss things of which they understand nothing?” 3

	That the children of the 15th, 16th, even 17th century very well understood the dialogues, and how they came to this understanding, is evident from another source. In the first years of the 17 century, the royal physician Heroard kept a detailed diary on the development of Louis XIII, and it can be seen how uninhibited the children were at that time concerning sexual phenomena, including sex between children and adults.		That the children of the 15th, 16th, even 17th century very well understood the dialogues, and how they came to this understanding, is evident from another source. In the first years of the 17th century, the royal physician Heroard kept a detailed diary on the development of Louis XIII, and it can be seen how uninhibited the children were at that time concerning sexual phenomena, including sex between children and adults.
	<blockquote>		<blockquote>
	Louis XIII, born in 1601, is not yet a year old when he already laughs lustily “if you play with his penis.” Everybody plays with it and presses kisses on it. Often he plays the king or the queen in bed, and everyone is naked. When he is a year old, he is betrothed to the Infanta of Spain, who frolics with him, “What is the most beloved of the Infanta?” whereupon the child puts his hand on his penis. At the age of three, he calls his governess’s attention to his erections. “My cock is like a drawbridge,” he told her. “See how it goes up and down!”		Louis XIII, born in 1601, is not yet a year old when he already laughs lustily “if you play with his penis.” Everybody plays with it and presses kisses on it. Often he plays the king or the queen in bed, and everyone is naked. When he is a year old, he is betrothed to the Infanta of Spain, who frolics with him, “What is the most beloved of the Infanta?” whereupon the child puts his hand on his penis. At the age of three, he calls his governess’s attention to his erections. “My cock is like a drawbridge,” he told her. “See how it goes up and down!”

	When you say to him: “Sir, you do not have a penis anymore,” he replies, “Ah, is he(the penis) not sailing?” and lifts it with his finger in amusement. (samuel: By the way: that is originally French and already lost some sense when translated into German.)		When you say to him: “Sir, you do not have a penis anymore,” he replies, “Ah, is he (the penis) not sailing?” and lifts it with his finger in amusement. (samuel: By the way: that is originally French and already lost some sense when translated into German.) (user:Wanker I have no idea who Samuel is.)

	His mother puts her hand on his penis and says: “My son, I have taken your (elephant’s) ~~beak~~.” (samuel: Schnabel was used to denote the elephant trunk)		His mother puts her hand on his penis and says: “My son, I have taken your (elephant’s) trunk.” (samuel: Schnabel was used to denote the elephant trunk)

	He knows the positions of sexual intercourse and talks about them with his maid. Between his fifth and sixth year, he can take these positions with Mademoiselle Mercier, who sleeps in his room. He looks at her genitals, sometimes lightly touching them. 4 A1		He knows the positions of sexual intercourse and talks about them with his maid. Between his fifth and sixth year, he can take these positions with Mademoiselle Mercier, who sleeps in his room. He looks at her genitals, sometimes lightly touching them. 4 A1
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	In 1787 the educator Villaume asks how one could take away children’s desire to touch their genitals. Another teacher, K.G. Bauer, responds to this: by arousing disgust in them. The adolescents are shown corpses, apparently to teach them to feel revulsion towards the body. 5		In 1787 the educator Villaume asks how one could take away children’s desire to touch their genitals. Another teacher, K.G. Bauer, responds to this: by arousing disgust in them. The adolescents are shown corpses, apparently to teach them to feel revulsion towards the body. 5

	The pedagogical views of Erasmus and the educational practices at the royal court in France are worlds apart from that of the educators of the 18th and 19th centuries. In the historical development of four centuries of sexuality, joyful play and pleasure ~~transmogrified~~ into something shameful and disgusting from which children and young people must be protected by all means.		The pedagogical views of Erasmus and the educational practices at the royal court in France are worlds apart from that of the educators of the 18th and 19th centuries. In the historical development of four centuries of sexuality, joyful play and pleasure are transformed into something shameful and disgusting, from which children and young people must be protected by all means.

	What separates the end of the Middle Ages from the Modern is a process that might be called “desexualization”. Sexuality is reduced to reproduction; any sexual behavior that is not intended reproduction is discouraged, made taboo, and finally suppressed and relegated to secrecy. The “purity” of the innocent child has been created, Now children are regarded as asexual beings; young people are expected to be ascetics. Sexual needs during adolescence are turned into symptoms of moral decay and severe personality damage; sexual practices are eradicated, the sexual language stunted, more and more people abide by a morality of prudery; the sexual sensitivity of the body surface is restricted to the genitals, the body becomes a working tool. This desexualization is closely linked to constraints and oppression for other vital needs, and the expulsion of death from everyday life.		What separates the end of the Middle Ages from the Modern is a process that might be called “desexualization”. Sexuality is reduced to reproduction; any sexual behavior that is not intended for reproduction is discouraged, made taboo, and finally suppressed and relegated to secrecy. The “purity” of the innocent child has been created. Now children are regarded as asexual beings; young people are expected to be ascetics. Sexual needs during adolescence are turned into symptoms of moral decay and severe personality damage; sexual practices are eradicated, the sexual language stunted, more and more people abide by a morality of prudery; the sexual sensitivity of the body surface is restricted to the genitals, the body becomes a working tool. This desexualization is closely linked to constraints and oppression for other vital needs, and the expulsion of death from everyday life.

	For Luther, burping and farting after eating is bad manners, even an insult. Spitting is prohibited. For blowing the nose, you have to take a (clean) handkerchief with you. Yawns must be covered with your hand. The performance of No. 1 and No 2 needs to be a hidden, only done in private. An increasing hygienic effort is driven by dirt and sweat. Even direct physical relationships with other people are prevented: diners do not eat with your hands from the same pot, the cup no longer makes the rounds, one does not sleep naked and certainly not together in bed, naked. Emotional outbursts – screaming, raving, crying, exuberance – may not arise, emotions, feelings, moods must be attenuated and leveled out for the sake of “courtesy.” The same repressions affect dying, death, the dead: once the whole body came to the dinner table, carved by the master of the house in front of everyone, now cuts of meat are served – nothing to remind you that you eat a carcass; the death of a person will be a lonely death in the seclusion of a hospital room – corpses you can only see as a result of an accident. 6		For Luther, burping and farting after eating is bad manners, even an insult. Spitting is prohibited. For blowing the nose, you have to take a (clean) handkerchief with you. Yawns must be covered with your hand. The performance of No. 1 and No 2 needs to be a hidden, only done in private. An increasing hygienic effort is driven by dirt and sweat. Even direct physical relationships with other people are prevented: diners do not eat with your hands from the same pot, the cup no longer makes the rounds, one does not sleep naked and certainly not together in bed, naked. Emotional outbursts – screaming, raving, crying, exuberance – may not arise, emotions, feelings, moods must be attenuated and leveled out for the sake of “courtesy.” The same repressions affect dying, death, the dead: once the whole body came to the dinner table, carved by the master of the house in front of everyone, now cuts of meat are served – nothing to remind you that you eat a carcass; the death of a person will be a lonely death in the seclusion of a hospital room – corpses you can only see as a result of an accident. 6