EDUCAÇÃO PARA A SEXUALIDADE A PARTIR DA BIOLOGIA:

A educação para a sexualidade tem sido in(ex)cluída do currículo da escola brasileira, limitando-se ou ao ensino de Biologia, ou a projetos específicos, permanecendo o desafio da abordagem transversal indicada nas últimas décadas. Historicamente, tem predominado o viés higienista e biologicista, com ênfase na prevenção da gravidez na adolescência e ISTs, fugindo das questões ligadas ao desejo, afeto, prazer, gênero e identidades fora do padrão heronormativo. Ultimamente, o ataque aos estudos e políticas de gênero tem mirado as questões de sexualidade e diversidade sexual. Nesse contexto de disputa cultural em torno das concepções de sexualidade e gênero, este texto aborda a possibilidade de enfocar a educação para a sexualidade a partir da Biologia, enfatizando a diversidade sexual, com base no legado de Alfred Kinsey. O filme Kinsey, que teve pouca repercussão no Brasil, é destacado como possibilidade pedagógica.

Οι θεωρίες γύρω από τις διαφυλικές διαφορές στην ερωτική ζήλεια και η αξιοποίηση τους στη Γνωσιακή Συμπεριφοριστική Θεωρία και Πράξη

Romantic jealousy is a commonly experienced complex of feelings, which in its pathological expression leads to personal misery, problematic relations and problems for the partner of the person experiencing it. Research in romantic jealousy has began since the ‘40s, when Alfred Kinsey noted that men tend to be more preoccupied withthe sexual aspect of a partner’s sexual infidelity, whereas women tend to worry most about lost attention, sentimental investment and love from their partner. More recently researchers have attempted to explainthe sexual difference in jealousy as an innate module, through the evolution theory and have attracted the attention of the scientific community, as well as much criticism. Supporters of sociocognitive theories attempt to place jealousy as an innate module in their theory. Cognitive behavioural therapies have started including jealousy as such a module in their case conceptualization of pathological jealousy.

The unexpected American origins of sexology and sexual science: Elizabeth Osgood Goodrich Willard, Orson Squire Fowler, and the scientification of sex

In spite of the fact that the term ‘sexology’ was popularized in the United States by Elizabeth Osgood Goodrich Willard and that the term ‘sexual science’—which is usually attributed to Iwan Bloch as ‘Sexualwissenschaft’—was actually coined by the American phrenologist Orson Squire Fowler in 1852, the archives of American sexology have received scant attention in the period prior to Alfred Kinsey. In my article, I explore the role of Transcendentalism and phrenology in the production and development of American sexology and sexual science. In particular, I argue that shifting the origins of sexology and sexual science away from Karl Heinrich Ulrichs and Karl-Maria Kertbeny and the more familiar narratives of the German invention of sexuality furnishes a radically different account of early sexology and sexual science. Rather than the unevenly homophilic sympathies of early German activists, their American counterparts promote marital, reproductive, loving sex and vilify prostitution, polygamy, masturbation, contraception, sex for pleasure, and, if they think to mention it, sodomy. In addition to this less progressive story, however, I argue that early American sexologists provide the first theories of gender and help to provide a fuller description of the politics of sexology and sexual science.

Max in Purgatory

Infatuated with his secretary Florence Norton, Eastman completes the first volume of his tell-all autobiography, Enjoyment of Living, a testament to his prodigious erotic energies that leads critics to compare him with sexologist Alfred Kinsey. Trips for Reader’s Digest lead him to Italy, Greece, Norway, and Ireland. Now a vocal anticommunist, Max condemns McCarthy but not the idea behind McCarthyism and joins the editorial board of William Buckley’s National Review. After being diagnosed with cancer, Eliena Krylenko Eastman dies on October 9, 1956, at their Martha’s Vineyard home, leaving Max “in the shadows,” as a mutual friend observed.