Surtido rico

Because of its irreverent and subversive nature, pornography represented everything the ruling classes feared about the democratization of culture. It was the first step toward destroying the established order. The term "pornography" was coined as a regulatory category, a stigma to be applied to any cultural product considered a threat to morality and social stability. The elite watched in horror as ordinary people suddenly had access to books, and with them, to ideas such as questioning power. Therefore, from the beginning of the 16th century, hunts and purges of prohibited books were carried out, including lustful texts, political essays, classical works, and a variety of other minor works.

One of the first sources to promote this belief was the anonymous English treatise Onania, the Heinous Sin of Self-Pollution (Holland, 1710), which presents it as "self-abuse." In 1760, the Swiss physician Samuel Auguste Tissot published L'Onanisme, Dissertation sur les maladies produites par la masturbation. According to his theory of the body's humors, masturbation is an unnecessary waste that leads to illness and death. He also condemns as wasteful "all intercourse whose objective is not procreation" and, therefore, all homosexual relations. Both books share a model of the body as a self-regulating system, a closed and finite circuit that can be jeopardized by the excessive loss of bodily fluids, such as water, blood, and semen.

Una de las primeras fuentes que promovió la creencia fue el tratado inglés anónimo Onania, the Heinous Sin of Self-Pollution (Holanda, 1710), que la presenta como «abuso de uno mismo» (self-abuse). En 1760, el médico suizo Samuel Auguste Tissot publica L'Onanisme, Dissertation sur les maladies produites par la masturbation. Según su teoría de los humores del cuerpo, la masturbación es un derroche innecesario que conduce a la enfermedad y a la muerte. También tacha de desperdicio «todo coito cuyo objetivo no es la procreación» y, por tanto, toda relación homosexual. Ambos libros comparten un modelo del cuerpo como sistema autorregulado, un circuito cerrado y finito que puede ponerse en peligro por la pérdida excesiva de fluidos corporales, como el agua, la sangre y el semen.

This anticipates the view of the body as a "good" or "commodity" and the regulation of sexuality as a form of production. In this physical model of circuits, fluids, and communicating vessels, sexual energy is nothing more than energy, and pleasure a byproduct, a kind of residue. Labor and sexuality thus belong to the same ergonomic circuit in which any form of capital can be converted into sex and in which all sexual labor becomes (reproductive) capital. The anti-onanist and hygienist movements will interpret masturbation not only as an individual problem but also as a form of social pathology, the masturbator as a threat to the survival of the native white race. Sylvester Graham and John Harvey Kellogg, leaders of the industrial companies Graham's Flour and Kellogg's Cornflakes, later contributed to the expansion and application of these theories. During this period of industrialization, we see the production of various technological instruments dedicated to regulating everyday practices, from breakfast regimens to solitary sexual touch, from Kellogg's Cornflakes to anti-masturbation belts.

Anticipa esto el tomar el cuerpo como un «bien» o «mercancía» y la regulación de la sexualidad como la forma de producción. En este modelo físico de circuitos, fluidos y vasos comunicantes, la energía sexual no es más que energía y el placer un subproducto, una especie de residuo. El trabajo y la sexualidad pertenecen así a un mismo circuito ergonómico en el que cualquier forma de capital puede convertirse en sexo y en el que todo trabajo sexual se vuelve capital (reproductivo). Los movimientos anti-onanistas e higienistas interpretarán la masturbación no solo como un problema individual, sino también como una forma de patología social, el masturbador como amenaza la supervivencia de la raza blanca autóctona. Sylverster Graham y John Harvey Kellogg, líderes de las empresas industriales Harinas Grahams y Cornflakes Kelloggs, contribuyeron más tarde a la extensión y aplicación de dichas teorías. Durante este periodo de industrialización, veremos una producción de diversos instrumentos tecnológicos dedicados a la regulación de las prácticas de la vida cotidiana, desde regímenes para el desayuno hasta los el tacto sexual a solas, de los Cornflakes Kelloggs a los cinturones anti-masturbatorios.

Zebra's comment: These anti-masturbation technologies for men and women fell into disuse in the 1920s as medical beliefs about the harmful effects of masturbation were called into question. However, Preciado points out something very curious: that penis rings, cages, and piercings, limb immobilization devices, and genital electroshock treatments in the second half of the last century were technologies reinterpreted, or at least repurposed, for pleasure or BDSM rituals. This again demonstrates the tendency to redefine these technologies as fetishes, sexual preferences, or even sexuality itself. Understanding the history of sexuality involves considering the beliefs of each era, the prevailing pop culture, and the systems of production and everyday devices used in these practices.