Le thème « chasteté » mis en image par The Bronze
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Il faut prendre en considération la durée (00:07:05s), le titre (Analyzing Nietzsche: Chastity), pour une vue d’ensemble complète, ainsi que la présentation faite par l’auteur :« Watch the entire playlist: https://www.youtube.com/watch?v=9Ek7TDwhgCA&list=PLZdem9QenGTQXPJdyYAHPbutujWmNlrA-
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Les dispositifs destinés aux hommes et aux femmes : La lutte contre la masturbation et les premières méthodes de chasteté.
À l’ère victorienne, la masturbation était perçue comme une menace sérieuse pour la santé physique et mentale. Les médecins et les moralistes de l’époque étaient en faveur de mesures sévères pour contrer ce qu’ils appelaient « l’auto-abus ». Ce phénomène a conduit à l’invention et à l’utilisation de dispositifs de chasteté pour les deux sexes. Aujourd’hui, la chasteté est adoptée pour des motifs variés, et des services d’accompagnement personnalisés sont à dispositioncomme cette sociétéà Paris.
Le Moyen Âge est souvent associé à l’idée de ceintures de chasteté. En réalité, l’histoire montre une image différente.
Le lien entre la période médiévale et les ceintures de chasteté est souvent établi. Cependant, cette association découle en grande partie de mythes apparus à la fin du Moyen Âge. La tradition veut que les croisés aient enfermé leurs femmes dans des ceintures de chasteté. Ces ceintures de chasteté devaient empêcher l’infidélité des femmes durant les croisades. Les textes et les images ont joué un rôle important dans la diffusion de cette idée. Il existe peu de traces historiques pour attester de l’usage des ceintures de chasteté.
Au Moyen Âge, la chasteté était fortement associée aux principes moraux. Les élites utilisaient la chasteté pour asseoir leur domination sociale.
La pureté des femmes était souvent liée à des obligations religieuses.
Au Moyen Âge, la chasteté était particulièrement valorisée, surtout chez les femmes. La virginité avant le mariage et la fidélité après étaient des vertus cruciales, souvent promues par l’Église. Les femmes étaient considérées comme des gardiennes de la pureté familiale et morale, et la chasteté était un moyen d’assurer la légitimité des héritiers.
Les croisades ont joué un rôle majeur dans la définition des pratiques de chasteté des chevaliers.
Les chevaliers qui partaient en croisade s’engageaient régulièrement à la chasteté, persuadés que l’abstinence augmentait leur pureté spirituelle et morale, les préparant ainsi mieux à leur mission.
Les ordres monastiques régulaient sévèrement la chasteté parmi leurs membres pour maintenir leur engagement spirituel.
Les moines et les chevaliers teutoniques, de même que les membres d’autres ordres médiévaux, vivaient selon des principes de chasteté rigoureux. Les religieux médiévaux voyaient la chasteté comme un moyen de transcender les plaisirs mondains et d’atteindre une hauteur spirituelle. Les légendes de la période médiévale révèlent à quel point la chasteté était significative dans les sphères religieuses, morales, et sociales. Que ce soit à travers des ceintures de chasteté mythiques, des vœux solennels avant les croisades, ou des luttes personnelles contre la tentation, la chasteté représentait un concept central entouré de mysticisme et de dévotion. Ces histoires médiévales révèlent comment la chasteté était un moyen d’exercer le contrôle et le pouvoir tout en visant des idéaux spirituels dans un contexte de conflit entre le corps et l’âme.
Techniques associées à la chasteté masculine contrôlée :
Les civilisations antiques de la Grèce et de Rome.
Dans les sociétés grecque et romaine, la chasteté était fréquemment liée à la pureté et à la vertu. Toutefois, l’utilisation de ceintures de chasteté pour imposer la pureté n’était pas fréquente. La chasteté se basait plutôt sur des idées spirituelles et religieuses. Les Vestales, prêtresses vouées à Vesta, devaient demeurer vierges au risque de mourir. Cela constitue un exemple frappant de la chasteté institutionnalisée à l’extrême.
L’Égypte antique est une civilisation qui a grandement influencé l’évolution historique.
La chasteté, en Égypte, était souvent adoptée de manière volontaire par les prêtres et les prêtresses. Ils croyaient que l’abstinence renforçait leur pouvoir spirituel. Il n’existe pas de preuves matérielles prouvant l’usage de moyens physiques pour assurer la chasteté. La régulation de la sexualité dépendait surtout de la maîtrise personnelle. Les pratiques religieuses jouaient aussi un rôle dans la gestion de la sexualité.
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#Analyzing #Nietzsche #Chastity
Retranscription des paroles de la vidéo: 13. chastity i love the forest it is bad to live in cities there there are too many of the lustful after two discourses advising us to escape the hustle and bustle of city life and mass culture zaathusta continues on the same path recall that in the prologue he met a holy man who lived in the forest in complete solitude and that man advised him to do the same so his advice even though as he tells us here he prefers the forest and still it does not drop out completely of human society we encountered two explanations for this one is that he feels that he has a gift to give humans and the desire to bestow it is so overwhelming that he must make contact with them the other is that mingling in human society constitutes a downgoing a downgoing that is necessary in order to achieve even higher summits by experiencing the bad sides of human society and doing battle with them we gain new powers in the previous two discourses he discussed two of these bad sides namely worship of the modern state and petty envy of true greatness here he is going to talk about lust is it not better to fall into the hands of a murderer than into the dreams of a lustful woman and just look at these men their eyes saith it they know nothing better on earth than to lie with a woman filth is at the bottom of their souls and alas if their filth hath still spirit in it would that you were perfect at least as animals but two animals belong of the innocents so athorza seems to be taking a rather victorian stance on sexual lust describing it as a degenerating force which degrades the spirit but remember he is also against the despisers of the human body and regards sensuality as a positive thing we need to read more to understand where exactly he stands on this issue do i counsel you to slay your instincts i counsel you to innocence in your instincts do i counsel you to chastity chastity is a virtue with some but with many almost a vice these are continents to be sure but doggish lust looketh enviously out of all that they do even into the heights of their virtue and into their cold spirit doth this creature follow them with its discord and how nicely can doggish last beg for a piece of spirit when a piece of flesh is denied it those who despise the body believe that chastity is a virtue saathosta concedes that it is a virtue with some people but mostly it is a vice because sexual lust is part of us a natural impulse if we repress it it will still find a way to express itself but in twisted ways when you don’t accept that your sexuality is part of you you will not be able to properly control it instead it will control you and will become part of everything that you do a few years later freud will say similar things about sexuality you love tragedies and all that breaketh the heart but i am distrustful of your doggish lust ye have two cruel eyes and ye look wantonly towards the sufferers hath not your lust just disguised itself and taken the name of fellows suffering this seems like an attack on the philosophy of arthur schopenhauer regarded compassion as the opposite of the selfish instincts such as lust with your compassion argued schopenhauer you can overcome your selfish drives and thus become a good person this was the basis of his moral system which was hugely influential at the time nietzsche wrote this book but zafusa argues that you cannot fully overcome the selfish drives and compassion is merely another selfish drive that disguises itself as an altruistic one here we are beginning to pivot away from lust to talk about other instincts but the message will remain the same it is bad to try to repress the natural selfish instincts because it will only end up twisting them and also this parable give i unto you not a few who meant to cast out their devil went thereby into the swine themselves to whom chastity is difficult it is to be dissuaded lest it become the road to hell to filth and lust of soul in the new testament jesus cures a man possessed by demons by casting the demons into a nearby herd of pigs zafustra uses this story as an analogy to those who try to cast the selfish impulses away not realizing that they are part of them if you do that he warns the impulses will become twisted and hard to control and then you yourself will become the pig there are very few people who are capable of living a life of chastity for most chastity is not advised as it will only make them more lustful do i speak of filthy things that is not the worst thing for me to do not when the truth is filthy but when it is shallow doth the discerning one go unwillingly into its waters in the discourse on the fematomorphoses sarthusa told us that one of the things we must learn in the common stages to go into foul water when it is a water of truth and not disclaim cold frogs and hot toads here he lives up to what he preached most people in victorian times would recoil from talking so candidly about sexual lusts it was regarded as a filthy subject that would make the listeners uncomfortable but zarthusa is seeking knowledge seeking to understand human psychology better because that is the way that leads to surpassing man therefore he goes into these waters as well verily there are chaste ones from their very nature they are gentler of heart and laugh better and oftener than you they laugh also at chastity and ask what is chastity is chastity not folly but the folly came unto us and not we unto it we offered that guest harbor and heart now it dwelleth with us let it stay as long as it will thus begs alathustra in closing he assures us that there are people for whom chastity is a virtue they are people who are prone to it by nature and aren’t driven so much by their desires they can be recognized by the fact that they don’t make their chastity into an ideal and a badge of honor they simply live their lives according to their nature and that is fine but for the rest of us chastity is not recommended .
Déroulement de la vidéo:
0.96 13.
0.96 chastity
0.96 i love the forest it is bad to live in
0.96 cities there there are too many of the
0.96 lustful
0.96 after two discourses advising us to
0.96 escape the hustle and bustle of city
0.96 life and mass culture zaathusta
0.96 continues on the same path
0.96 recall that in the prologue he met a
0.96 holy man who lived in the forest in
0.96 complete solitude and that man advised
0.96 him to do the same
0.96 so
0.96 his advice even though as he tells us
0.96 here he prefers the forest
0.96 and still it does not drop out
0.96 completely of human society
0.96 we encountered two explanations for this
0.96 one is that he feels that he has a gift
0.96 to give humans and the desire to bestow
0.96 it is so overwhelming that he must make
0.96 contact with them
0.96 the other is that mingling in human
0.96 society constitutes a downgoing a
0.96 downgoing that is necessary in order to
0.96 achieve even higher summits
0.96 by experiencing the bad sides of human
0.96 society and doing battle with them
0.96 we gain new powers
0.96 in the previous two discourses he
0.96 discussed two of these bad sides namely
0.96 worship of the modern state and petty
0.96 envy of true greatness
0.96 here he is going to talk about lust
0.96 is it not better to fall into the hands
0.96 of a murderer than into the dreams of a
0.96 lustful woman
0.96 and just look at these men their eyes
0.96 saith it they know nothing better on
0.96 earth than to lie with a woman
0.96 filth is at the bottom of their souls
0.96 and alas if their filth hath still
0.96 spirit in it
0.96 would that you were perfect at least as
0.96 animals but two animals belong of the
0.96 innocents
0.96 so athorza seems to be taking a rather
0.96 victorian stance on sexual lust
0.96 describing it as a degenerating force
0.96 which degrades the spirit
0.96 but
0.96 remember he is also against the
0.96 despisers of the human body and regards
0.96 sensuality as a positive thing
0.96 we need to read more to understand where
0.96 exactly he stands on this issue
0.96 do i counsel you to slay your instincts
0.96 i counsel you to innocence in your
0.96 instincts
0.96 do i counsel you to chastity
0.96 chastity is a virtue with some but with
0.96 many almost a vice
0.96 these are continents to be sure but
0.96 doggish lust looketh enviously out of
0.96 all that they do
0.96 even into the heights of their virtue
0.96 and into their cold spirit doth this
0.96 creature follow them with its discord
0.96 and how nicely can doggish last beg for
0.96 a piece of spirit when a piece of flesh
0.96 is denied it
0.96 those who despise the body believe that
0.96 chastity is a virtue
0.96 saathosta concedes that it is a virtue
0.96 with some people
0.96 but mostly it is a vice
0.96 because sexual lust is part of us a
0.96 natural impulse
0.96 if we repress it it will still find a
0.96 way to express itself
0.96 but in twisted ways
0.96 when you don&;t accept that your
0.96 sexuality is part of you you will not be
0.96 able to properly control it
0.96 instead it will control you and will
0.96 become part of everything that you do
0.96 a few years later freud will say similar
0.96 things about sexuality
0.96 you love tragedies and all that breaketh
0.96 the heart but i am distrustful of your
0.96 doggish lust
0.96 ye have two cruel eyes and ye look
0.96 wantonly towards the sufferers
0.96 hath not your lust just disguised itself
0.96 and taken the name of fellows suffering
0.96 this seems like an attack on the
0.96 philosophy of arthur schopenhauer
0.96 regarded compassion as the opposite of
0.96 the selfish instincts such as lust with
0.96 your compassion argued schopenhauer you
0.96 can overcome your selfish drives and
0.96 thus become a good person
0.96 this was the basis of his moral system
0.96 which was hugely influential at the time
0.96 nietzsche wrote this book
0.96 but zafusa argues that you cannot fully
0.96 overcome the selfish drives and
0.96 compassion is merely another selfish
0.96 drive that disguises itself as an
0.96 altruistic one
0.96 here we are beginning to pivot away from
0.96 lust to talk about other instincts but
0.96 the message will remain the same it is
0.96 bad to try to repress the natural
0.96 selfish instincts because it will only
0.96 end up twisting them
0.96 and also this parable give i unto you
0.96 not a few who meant to cast out their
0.96 devil went thereby into the swine
0.96 themselves
0.96 to whom chastity is difficult it is to
0.96 be dissuaded lest it become the road to
0.96 hell to filth and lust of soul
0.96 in the new testament jesus cures a man
0.96 possessed by demons by casting the
0.96 demons into a nearby herd of pigs
0.96 zafustra uses this story as an analogy
0.96 to those who try to cast the selfish
0.96 impulses away
0.96 not realizing that they are part of them
0.96 if you do that he warns the impulses
0.96 will become twisted and hard to control
0.96 and then you yourself will become the
0.96 pig
0.96 there are very few people who are
0.96 capable of living a life of chastity
0.96 for most chastity is not advised as it
0.96 will only make them more lustful
0.96 do i speak of filthy things that is not
0.96 the worst thing for me to do
0.96 not when the truth is filthy but when it
0.96 is shallow doth the discerning one go
0.96 unwillingly into its waters
0.96 in the discourse on the fematomorphoses
0.96 sarthusa told us that one of the things
0.96 we must learn in the common stages to go
0.96 into foul water when it is a water of
0.96 truth and not disclaim cold frogs and
0.96 hot toads
0.96 here he lives up to what he preached
0.96 most people in victorian times would
0.96 recoil from talking so candidly about
0.96 sexual lusts
0.96 it was regarded as a filthy subject that
0.96 would make the listeners uncomfortable
0.96 but zarthusa is seeking knowledge
0.96 seeking to understand human psychology
0.96 better because that is the way that
0.96 leads to surpassing man
0.96 therefore he goes into these waters as
0.96 well
0.96 verily there are chaste ones from their
0.96 very nature they are gentler of heart
0.96 and laugh better and oftener than you
0.96 they laugh also at chastity and ask what
0.96 is chastity
0.96 is chastity not folly but the folly came
0.96 unto us and not we unto it
0.96 we offered that guest harbor and heart
0.96 now it dwelleth with us
0.96 let it stay as long as it will
0.96 thus begs alathustra
0.96 in closing he assures us that there are
0.96 people for whom chastity is a virtue
0.96 they are people who are prone to it by
0.96 nature and aren&;t driven so much by
0.96 their desires
0.96 they can be recognized by the fact that
0.96 they don&;t make their chastity into an
0.96 ideal and a badge of honor
0.96 they simply live their lives according
0.96 to their nature
0.96 and that is fine
0.96 but for the rest of us
0.96 chastity is not recommended
.
Cet article, qui traite du thème “information chasteté”, vous est spécialement suggéré par blog.chaste-t.com. La chronique est reproduite du mieux possible. Dans le cas où vous souhaitez apporter quelques précisions concernant le domaine de “information chasteté” vous pouvez solliciter notre rédaction. La destination de blog.chaste-t.com est de débattre de information chasteté dans la transparence en vous apportant la connaissance de tout ce qui est en lien avec ce sujet sur la toile Connectez-vous sur notre site blog.chaste-t.com et nos réseaux sociaux dans le but d’être informé des futures publications.