Sex invention

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Punctuated with remarkable case studies, this book explores extraordinary encounters between hermaphrodites--people born with "ambiguous" sexual anat.​. FOR an awkward week each month, many women can feel uncomfortable having sex with their partner - mostly due the mess that period sex. While heterosexual sex is clearly as old as humanity, the concept of heterosexuality as an identity is a very recent invention (Credit: Getty.

The article is about why, and roughly when, sex was invented.​ But back in the depths of geological time one generation did invent sex.​ This innovation, branded sexual reproduction, became rather fashionable, and spread like wildfire through the evolutionary tree of life. FOR an awkward week each month, many women can feel uncomfortable having sex with their partner - mostly due the mess that period sex. One female entrepreneur tried to get a patent for a "sex toy containing the description of the invention, which is "substantially phallic in size".

Punctuated with remarkable case studies, this book explores extraordinary encounters between hermaphrodites--people born with "ambiguous" sexual anat.​. One female entrepreneur tried to get a patent for a "sex toy containing the description of the invention, which is "substantially phallic in size". The social construction of sexual behavior—its taboos, regulation, and social and political .. One factor in the change of values pertaining to sexual activities was the invention of new, efficient technologies for the personal control of ability to.






Invention garden sheds across the land, British inventors are tinkering away to create the revolutionary products invention tomorrow. Until this invention, it was sxe difficult to sift through the mountains of inbention received by the Intellectual Property Office, which oversees the granting invention patents. We searched the invention to find some of the naughtiest inventions created by Britain's dirtiest, brightest sex.

We've decided not to publish the inventors' full names to spare their blushes. Feeling close to that person may contribute to the sexual pleasure of the person using the toy. Another bloke, called Ronald, was granted a patent for a particularly clever battery-free "manually operated vibrator", which works by operating a plunger to cause the vibrations.

The inventor sex his ingenious sex toy cut down on sex safety risk posed by women pleasuring themselves in "submerged or wet sex using invention vibrator that's plugged into the mains.

He wrote: "The vibrator can be invention in environments that would make an electrically powered device inoperable or even unsafe. Inanother lady attempted to patent a device sex could remotely switch on a sex toy using a mobile phone, although the application was later removed. Another clever device was a pendant which could be worn invention the neck to monitor sex, or inserted in an intimate orifice to perform a wholly different sex.

Luckily, not every patent was accompanied with drawings - something you'll be glad of when you invemtion about the "foreskin restraining device" or ssex "sex aid including inventon rotatable invention having a central hole and four sex adjustable support legs". Once you dig into the sex patents filed by British inventors, you'll never inventon at a garden shed the same way again. We pay for your stories!

Do you have a story for The Inventtion Online news team? Email us at tips the-sun. Sign in. Sex Football. Related Stories. Sex storm Invention Town in sexism row after using stunning models to invention sponsors 'One Call Girls'.

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But unlike conventional tampons, Flex sits higher up the vagina and covers the cervix, and stops any fluids entering the vaginal canal. And this means that not only does it offer an alternative to tampons, it also allows women to have sex on their period without any mess. The company behind Flex say that it is made from a medical-grade polymer, can be worn for up to 12 hours and claims it won't cause toxic shock syndrome.

And Lauren says she came up with the idea for Flex after she started researching alternatives after getting sick of using tampons. The California native added that she was horrified that the sanitary product that millions of women around the globe turn to each month was actually invented in the s.

She explained: "When I learned that, I knew I wanted to dedicate my life to making something better for women. Lauren then spent two years researching and making prototypes and is now set to launch the product. More than 20, people have already signed up to trial Flex, with a quarter of them being men, and pre-orders will open soon.

A few years later, when Augustine took up his post in Milan, Monica sailed from North Africa to join him. This time, he did not flee. Though he was not ready to be baptized a Catholic, he told his mother that he had been deeply impressed by Ambrose, the Catholic bishop of Milan.

What had originally struck him as absurdities began to seem like profound mysteries. His long-held intellectual and aesthetic certainties were crumbling. He met his students in the morning, and spent his afternoons with his close friends, discussing philosophy. She busied herself with arranging a favorable marriage, and found a suitable Catholic heiress whose parents agreed to the match.

The girl was almost two years shy of marriageable age, though, and so the wedding had to wait. He quickly took another mistress. Shortly thereafter, now baptized, he broke off his engagement to marry, resigned his professorship, vowed himself to perpetual chastity, and determined to return to Africa and found a monastic community.

By running away from his mother, he had, without realizing it, embarked on a spiritual journey that would surpass her utmost dreams. Characteristically, he was able to embrace Lady Continence, as he put it, only in the context of a much larger rethinking of the nature of sexuality.

He needed to understand the peculiar intensity of arousal, compulsive urgency, pleasure, and pain that characterizes the human fulfillment of desire. He was not looking back on these feelings from the safe perch of a diminished libido, or deluding himself that they were abnormal. As a young man who had already fathered a child, he knew that, for the entire human species, reproduction entailed precisely the sexual intercourse that he was bent on renouncing.

How could the highest Christian religious vocation reject something so obviously natural? In the course of answering this question, Augustine came to articulate a profoundly influential and still controversial vision of sexuality, one that he reached not only by plumbing his deepest experiences but also by projecting himself back into the remotest human past. In the Roman port of Ostia, a few days before setting sail for Africa, Augustine and his mother were standing by a window that looked out onto an enclosed garden, and talking intimately.

Their conversation, serene and joyful, led them to the conclusion that no bodily pleasure, no matter how great, could ever match the happiness of the saints.

It is difficult to convey in translation the power of the account, and of what it meant for the thirty-two-year-old son and the fifty-five-year-old mother to reach this climax together. Then it was over: suspiravimus. Instead, it turns to a philosophical meditation on memory and an interpretation of the opening of Genesis, as if that were where his whole autobiography had been heading.

Why Genesis? And why, in the years that followed, did his attention come to focus particularly on the story of Adam and Eve? Pagans ridiculed that story as primitive and ethically incoherent. How could a god worthy of respect try to keep humans from the knowledge of good and evil?

Jews and Christians of any sophistication preferred not to dwell upon it or distanced themselves by treating it as an allegory. For Philo, a Greek-speaking Jew in first-century Alexandria, the first human—the human of the first chapter of Genesis—was not a creature of flesh and blood but a Platonic idea.

For Origen, a third-century Christian, Paradise was not a place but a condition of the soul. The archaic story of the naked man and woman, the talking snake, and the magical trees was something of an embarrassment.

It was Augustine who rescued it from the decorous oblivion to which it seemed to be heading. He bears principal responsibility for its prominence, including the fact that four in ten Americans today profess to believe in its literal truth. During the more than forty years that succeeded his momentous conversion—years of endless controversy and the wielding of power and feverish writing—he persuaded himself that it was no mere fable or myth. It was the key to everything.

He brought to his interpretation not only his philosophical acumen but also memories that reached back decades—to the signs of inquieta adulescentia that made his father babble excitedly to his wife about grandchildren. Through a sustained reflection on Adam and Eve, Augustine came to understand that what was crucial in his experience was not the budding of sexual maturity but, rather, its unquiet, involuntary character.

More than fifty years later, he was still brooding on this fact. Other parts of the body are in our power, if we are healthy, to move or not to move as we wish. How weird it is, Augustine thought, that we cannot simply command this crucial part of the body.

We become aroused, and the arousal is within us—it is in this sense fully ours—and yet it is not within the executive power of our will. Obviously, the model here is the male body, but he was certain that women must have some equivalent experience, not visible but essentially identical. That is why, in the wake of their transgression, both the first woman and the first man felt shame and covered themselves.

Augustine returned again and again to the same set of questions: Whose body is this, anyway? Where does desire come from? Why am I not in command of my own penis? What a married man and woman who intend to beget a child do together is not evil, Augustine insisted; it is good. This idea became one of the cornerstones of Christian orthodoxy—but not before decades of dispute.

Chief among those who found it both absurd and repulsive was a British-born monk, Pelagius. Pelagius and his followers were moral optimists. They believed that human beings were born innocent. Infants do not enter the world with a special endowment of virtue, but neither do they carry the innate stain of vice.

True, we are all descendants of Adam and Eve, and we live in a world rife with the consequences of their primordial act of disobedience. But that act in the distant past does not condemn us inescapably to sinfulness.

How could it? What would be the mechanism of infection? Why would a benevolent God permit something so monstrous? We are at liberty to shape our own lives, whether to serve God or to serve Satan. Augustine countered that we are all marked, in our very origins, with evil.

It is not a matter of particular acts of cruelty or violence, specific forms of social pathology, or this or that person who has made a disastrous choice. There is something deeply, essentially wrong with us. Our whole species is what Augustine called a massa peccati, a mass of sin.