Prostitution Through the FunctionalismProstitution Through the FunctionalismThroughout America and the entire world, prostitution flourishes rapidly. Prostitution is another never ending war like abortion, which society feels is immoral. This immorality leads functionalists, who apply functionalism to this social problem, on a chase to figure out why prostitution is what it is today. Functionalism is the best theory for looking at prostitution. It allows us to see how prostitution changes along with other aspects of society.
Some ask why prostitution spreads like a wildfire through our cities and streets. This is an easy question for functionalists, prostitution flourishes because it satisfies sexual needs that are not able to be met elsewhere(Henslin 51). Prostitutes almost seem to serve as an outlet for sexually frustrated men. When a man is unable to find a partner he always holds the option of paying for sexual pleasure. A functionalist, Kingsley Davis, concluded that prostitutes provide a sexual outlet for men who: have difficulty in establishing sexual relationships, cannot find long-term partners, have a broken relationship, want sexual gratification that is defined as immoral, desire quick sexual gratification without attachment, are curious, and are sexually dissatisfied in marriage. From this it is shown that by meeting such needs prostitution functions as a form of social control over sexual behavior. This is beneficial because it brings men with sexual desires away from unwilling partners to partners that are willing but for a certain price. This undoubtedly helps bring down the number of rapes and sexual assault for any given society. Also it brings in trashy hookers or prostitutes that seem to degrade any given city or society.
The functionalist theory is the best way to view prostitution through a sociological perspective. Functionalists see prostitution as a means of controlling or channeling sexual behaviors (Henslin 53). Prostitutes meet the needs of men who otherwise do not have women always available to them. Also it meets the needs of a man because it is inexpensive, non emotional and a fleeting relationship. Through looking at prostitution we see that it persists because it serves social functions. This works by servicing people who are sexually frustrated. Prostitutes relieve pressures that otherwise might be placed on people who are unwilling to participate. Without the aid from prostitutes stimulating the un-stimulated, there might be other social problems that become bigger issues such as, rape sexual assault, kidnap and many more. Functionalism allows seeing each
and a social standpoint as important. The fact that prostitution exists allows us to look in both directions. We find the social function being achieved by a man acting with the female he does not understand. Functionalism brings us into a new context which has not been fully explored yet, where it becomes more apparent that the role of violence and control is a dominant component of our lives. When people who work outside of sex work, it helps them to identify with prostitution. The fact that prostitution is associated with the physical exploitation of others for the entertainment of their sexual need seems counterfactually counter-intuitive as a way of helping women feel comfortable expressing those needs. Functionalists then turn away from their social roles to focus on their own needs. The most we can do is to develop the social functions for us.
The social function for Women and the Problem of Gender Equality
If we want to get along with men as much as we want, if we want to feel like women are our equal, we have to be concerned about our social roles. Our roles don’t matter as much as our physical ones. We need to be able to communicate with those who want to be part of our social group and to take on the responsibility as best as we can for maintaining those roles. We need to be able to have our own conversations with those who want to make choices for us. We need to have fun. Social functions are essential for us to have fun and participate in other people’s lives too (Folk 20, 21). Our social role is what enables us to have fun and make new ideas about the world.
It was once known in social science that most people were satisfied with their lives and they could be happy with their work. That makes sense. But what about women who are less satisfied with their lives? Why bother to participate or even work when we have this satisfaction? The answer is there is another role for women in our lives: the worker or worker’s wife. The workers have the ability to create the needs of the labor force. This means they are able to make the sacrifices which most women work through, if they have the courage to do so. The worker’s wife serves as a tool in this. Workers have become more involved in the relationship which allows them to have a strong relationship which enables them to feel valued and feel accepted after their labor force is done with. The worker gives a voice to their worker on the project. These are the kinds of things which help us to stay in touch with our workers throughout life. We also need to know what they are looking for their work to do, which means that we want to help them get what we want for our work. We want to know how the work is being done, which might involve creating the needs of our workers and those who produce it. People will think that women have no desire to participate in any kind of work either and that we can help them make those decisions. We are not trying to make them stop working, but rather to build up their support networks along the way so we can be more responsive to and supportive of their needs. If men work outside of sexual relationships, their job responsibilities become significantly affected. We need to stop assuming that we can lead their lives as best we can, and focus on their work as a way to connect with them regardless of their sex or body shape (Martha S. Smith, The Feminine Mystique, 2013.) And we must be in close communion with them:
Men
Inherent in the conception of transference: the “ethical” point
Let’s explore the implication of our theory. We will discuss:
What would “transference” have been if sex was a socially or biologically determined part of human identity? To what end? Would prostitution have been socially appropriate? Would transvestites have had an advantage on the part of men (men that they identified as women). Would most of the women who were prostitution participants have had an advantage as partners, wives or partners that they did not have as partners. Would prostitution have been economically and culturally significant and meaningful if it was a way to treat men who didn’t have women at all (including women that were prostitutes)? What if it became less socially useful, had its use reversed, or were both the ways of sex a better way than the ways of their partner? How? How would people cope with the economic fallout of sex being the one, the only, and only acceptable mode of marriage? Some people are even advocating what, if any, sort of way may have been to be more socially acceptable and even better off than today. The basic premise of the ethical interpretation of prostitution is the “ethical” point. The “ethical” point here comes from the fact that in every conceivable scenario one has transference. What is sex, then? This definition was developed for the reasons above. People have, and always will, had the freedom to define all their sex in so many different ways—from the type sex that makes the act of prostitution acceptable to the kind sex that makes people feel they are part of a “community” of male and female non-comers. We will take the definitions of sex into consideration as we go to explain more about the concept and use of what we mean. The point here is that transference is not a matter of being or not being sex in any meaningful way. We will not assume that transference was socially beneficial. The “social welfare” is the value that is derived from what goes on in a community. It refers to what should and doesn’t go on in a community, i.e., people living together and caring together. This is in no way to say that all people would use any of the different strategies of sex, sex for a variety of reasons. The social welfare of the world would be based more on what went on in a community than upon the means through which people might act in those communities. In this sense, the moral implications that we are interested in here should be not entirely lost on trans individuals. A wide variety of social and reproductive options are available to trans people. Many, if not most, of those options are completely open in ways that do not involve transgression. For example, one can play hooky with anyone, or play hooky with one another. Most of trans men are socially desirable and would not be able to get laid or be happy in any manner if they weren’t allowed to be hooky with people of any other gender. An example of this is the most recent study of gay relationships conducted by my colleague, Dr. Daniel Fischler and Michael Zirp, two prominent transsexuals and therapists specializing in transmen, that took place in 2013. (We will not go into more detail since the study didn’t begin until 2012. A bit about their book as well.) We should also be mindful of what we refer to as the normative and sociological implications of our assumptions. The normative implication is that there
Inherent in the conception of transference: the “ethical” point
Let’s explore the implication of our theory. We will discuss:
What would “transference” have been if sex was a socially or biologically determined part of human identity? To what end? Would prostitution have been socially appropriate? Would transvestites have had an advantage on the part of men (men that they identified as women). Would most of the women who were prostitution participants have had an advantage as partners, wives or partners that they did not have as partners. Would prostitution have been economically and culturally significant and meaningful if it was a way to treat men who didn’t have women at all (including women that were prostitutes)? What if it became less socially useful, had its use reversed, or were both the ways of sex a better way than the ways of their partner? How? How would people cope with the economic fallout of sex being the one, the only, and only acceptable mode of marriage? Some people are even advocating what, if any, sort of way may have been to be more socially acceptable and even better off than today. The basic premise of the ethical interpretation of prostitution is the “ethical” point. The “ethical” point here comes from the fact that in every conceivable scenario one has transference. What is sex, then? This definition was developed for the reasons above. People have, and always will, had the freedom to define all their sex in so many different ways—from the type sex that makes the act of prostitution acceptable to the kind sex that makes people feel they are part of a “community” of male and female non-comers. We will take the definitions of sex into consideration as we go to explain more about the concept and use of what we mean. The point here is that transference is not a matter of being or not being sex in any meaningful way. We will not assume that transference was socially beneficial. The “social welfare” is the value that is derived from what goes on in a community. It refers to what should and doesn’t go on in a community, i.e., people living together and caring together. This is in no way to say that all people would use any of the different strategies of sex, sex for a variety of reasons. The social welfare of the world would be based more on what went on in a community than upon the means through which people might act in those communities. In this sense, the moral implications that we are interested in here should be not entirely lost on trans individuals. A wide variety of social and reproductive options are available to trans people. Many, if not most, of those options are completely open in ways that do not involve transgression. For example, one can play hooky with anyone, or play hooky with one another. Most of trans men are socially desirable and would not be able to get laid or be happy in any manner if they weren’t allowed to be hooky with people of any other gender. An example of this is the most recent study of gay relationships conducted by my colleague, Dr. Daniel Fischler and Michael Zirp, two prominent transsexuals and therapists specializing in transmen, that took place in 2013. (We will not go into more detail since the study didn’t begin until 2012. A bit about their book as well.) We should also be mindful of what we refer to as the normative and sociological implications of our assumptions. The normative implication is that there
Inherent in the conception of transference: the “ethical” point
Let’s explore the implication of our theory. We will discuss:
What would “transference” have been if sex was a socially or biologically determined part of human identity? To what end? Would prostitution have been socially appropriate? Would transvestites have had an advantage on the part of men (men that they identified as women). Would most of the women who were prostitution participants have had an advantage as partners, wives or partners that they did not have as partners. Would prostitution have been economically and culturally significant and meaningful if it was a way to treat men who didn’t have women at all (including women that were prostitutes)? What if it became less socially useful, had its use reversed, or were both the ways of sex a better way than the ways of their partner? How? How would people cope with the economic fallout of sex being the one, the only, and only acceptable mode of marriage? Some people are even advocating what, if any, sort of way may have been to be more socially acceptable and even better off than today. The basic premise of the ethical interpretation of prostitution is the “ethical” point. The “ethical” point here comes from the fact that in every conceivable scenario one has transference. What is sex, then? This definition was developed for the reasons above. People have, and always will, had the freedom to define all their sex in so many different ways—from the type sex that makes the act of prostitution acceptable to the kind sex that makes people feel they are part of a “community” of male and female non-comers. We will take the definitions of sex into consideration as we go to explain more about the concept and use of what we mean. The point here is that transference is not a matter of being or not being sex in any meaningful way. We will not assume that transference was socially beneficial. The “social welfare” is the value that is derived from what goes on in a community. It refers to what should and doesn’t go on in a community, i.e., people living together and caring together. This is in no way to say that all people would use any of the different strategies of sex, sex for a variety of reasons. The social welfare of the world would be based more on what went on in a community than upon the means through which people might act in those communities. In this sense, the moral implications that we are interested in here should be not entirely lost on trans individuals. A wide variety of social and reproductive options are available to trans people. Many, if not most, of those options are completely open in ways that do not involve transgression. For example, one can play hooky with anyone, or play hooky with one another. Most of trans men are socially desirable and would not be able to get laid or be happy in any manner if they weren’t allowed to be hooky with people of any other gender. An example of this is the most recent study of gay relationships conducted by my colleague, Dr. Daniel Fischler and Michael Zirp, two prominent transsexuals and therapists specializing in transmen, that took place in 2013. (We will not go into more detail since the study didn’t begin until 2012. A bit about their book as well.) We should also be mindful of what we refer to as the normative and sociological implications of our assumptions. The normative implication is that there
Inherent in the conception of transference: the “ethical” point
Let’s explore the implication of our theory. We will discuss:
What would “transference” have been if sex was a socially or biologically determined part of human identity? To what end? Would prostitution have been socially appropriate? Would transvestites have had an advantage on the part of men (men that they identified as women). Would most of the women who were prostitution participants have had an advantage as partners, wives or partners that they did not have as partners. Would prostitution have been economically and culturally significant and meaningful if it was a way to treat men who didn’t have women at all (including women that were prostitutes)? What if it became less socially useful, had its use reversed, or were both the ways of sex a better way than the ways of their partner? How? How would people cope with the economic fallout of sex being the one, the only, and only acceptable mode of marriage? Some people are even advocating what, if any, sort of way may have been to be more socially acceptable and even better off than today. The basic premise of the ethical interpretation of prostitution is the “ethical” point. The “ethical” point here comes from the fact that in every conceivable scenario one has transference. What is sex, then? This definition was developed for the reasons above. People have, and always will, had the freedom to define all their sex in so many different ways—from the type sex that makes the act of prostitution acceptable to the kind sex that makes people feel they are part of a “community” of male and female non-comers. We will take the definitions of sex into consideration as we go to explain more about the concept and use of what we mean. The point here is that transference is not a matter of being or not being sex in any meaningful way. We will not assume that transference was socially beneficial. The “social welfare” is the value that is derived from what goes on in a community. It refers to what should and doesn’t go on in a community, i.e., people living together and caring together. This is in no way to say that all people would use any of the different strategies of sex, sex for a variety of reasons. The social welfare of the world would be based more on what went on in a community than upon the means through which people might act in those communities. In this sense, the moral implications that we are interested in here should be not entirely lost on trans individuals. A wide variety of social and reproductive options are available to trans people. Many, if not most, of those options are completely open in ways that do not involve transgression. For example, one can play hooky with anyone, or play hooky with one another. Most of trans men are socially desirable and would not be able to get laid or be happy in any manner if they weren’t allowed to be hooky with people of any other gender. An example of this is the most recent study of gay relationships conducted by my colleague, Dr. Daniel Fischler and Michael Zirp, two prominent transsexuals and therapists specializing in transmen, that took place in 2013. (We will not go into more detail since the study didn’t begin until 2012. A bit about their book as well.) We should also be mindful of what we refer to as the normative and sociological implications of our assumptions. The normative implication is that there