even place a thread of cloth upon her body without the permission of her master, and that she is subject to the very whip she licks and kisses so gratefully? How is it that she can lovingly kiss the chain that fastens her to her master's couch?
Civilization has its imperatives and priorities and surely high amongst these are the pretensions and indoctrinations which prescribe and evaluate the perceptions of its occupants. These pretensions and indoctrinations often have in mind, so to speak, primarily the persistence of the civilization, and not the happiness of its occupants, or inmates. The inmates are taught to commend some things, and emulate certain exemplars, and so on. There is not always an easy congruence between what a civilization insists on as true, and what is, in fact, true. Consider, as an example, the view that a woman is essentially similar to a man, and thus what is appropriate for a man is appropriate for a woman. It is not obvious that this is true. It may be taught, and insisted upon, and such, perhaps even hysterically, but that, I think you will see, does not make it true. Consider, for example, matters pervasive within higher, or more complex, species, such as the ratios of dominance and submission, and then consider, too, in particular, the human species, which is clearly and radically sexually dimorphic, and in a thousand ways. Would it really seem so surprising if amongst sexes so different there might not be diverse rightnesses? What if, say, in a given species, for example, the human, nature had chosen to breed not neuters, but, say, dominants and submissives, or, to speak more clearly, masters and slaves. What a falsification of nature it would be then to teach natural masters and natural slaves that they were, or, at least, must pretend to be, neuters, or identicals, or such. They are not. The human male is best fulfilled in the mastery. And the human female does not come home to herself until she is on her chain. She relishes being conquered and subdued, being given no choice but to obey. In the ancient genes of her she lives for, hopes for, and craves male dominance. In her heart she has been bred for the pleasure and service of the male. She wants to be herself; she wants to be mastered. At the feet of a male who will have from her what he wishes, she understanding this and knowing herself choiceless in the matter, as she wishes to be, she finds her fulfillment. In the collar, she is, then, most free. The female who knows herself as a natural slave, and longs to be a slave, will not be fully happy until she has found her master, or he her. She belongs on her knees before a man. She kisses his feet.
Civilizations differ. The Gorean civilization is a complex, high civilization, comparable to various others, and its height is not a little associated with the fact that it is on the whole compatible with nature, rather than incompatible with her; it constitutes less of a contradiction to her, than an acceptance, and, indeed, in its way, an enhancement, of her.
Once collared, you see, a woman is never the same. How radiant are the slaves, and how fulfilled, and how envied they are by the bitter free women!
But now let us return to Tarl Cabot.
Presumably to many men the alleged dilemma in which he found himself would have been nonexistent, or, at least, ignored.
Why should one not feed when hungry? Why should one not drink when thirsty?
Many men, doubtless, and not the worst, might simply have rejoiced in their good fortune and, so to speak, enjoyed the repast with which they had been unexpectedly provided. Indeed, many Warriors might have done so. And one does not doubt but what a member of that other, though rarer, Gorean martial caste, though not held a high caste, the Assassins, might have done so. If one, anyone, were squeamish concerning the legalities, or etiquette, of the situation, he might have simply enslaved the women, and then put them to his pleasure.
Too, one supposes many men
Civilization has its imperatives and priorities and surely high amongst these are the pretensions and indoctrinations which prescribe and evaluate the perceptions of its occupants. These pretensions and indoctrinations often have in mind, so to speak, primarily the persistence of the civilization, and not the happiness of its occupants, or inmates. The inmates are taught to commend some things, and emulate certain exemplars, and so on. There is not always an easy congruence between what a civilization insists on as true, and what is, in fact, true. Consider, as an example, the view that a woman is essentially similar to a man, and thus what is appropriate for a man is appropriate for a woman. It is not obvious that this is true. It may be taught, and insisted upon, and such, perhaps even hysterically, but that, I think you will see, does not make it true. Consider, for example, matters pervasive within higher, or more complex, species, such as the ratios of dominance and submission, and then consider, too, in particular, the human species, which is clearly and radically sexually dimorphic, and in a thousand ways. Would it really seem so surprising if amongst sexes so different there might not be diverse rightnesses? What if, say, in a given species, for example, the human, nature had chosen to breed not neuters, but, say, dominants and submissives, or, to speak more clearly, masters and slaves. What a falsification of nature it would be then to teach natural masters and natural slaves that they were, or, at least, must pretend to be, neuters, or identicals, or such. They are not. The human male is best fulfilled in the mastery. And the human female does not come home to herself until she is on her chain. She relishes being conquered and subdued, being given no choice but to obey. In the ancient genes of her she lives for, hopes for, and craves male dominance. In her heart she has been bred for the pleasure and service of the male. She wants to be herself; she wants to be mastered. At the feet of a male who will have from her what he wishes, she understanding this and knowing herself choiceless in the matter, as she wishes to be, she finds her fulfillment. In the collar, she is, then, most free. The female who knows herself as a natural slave, and longs to be a slave, will not be fully happy until she has found her master, or he her. She belongs on her knees before a man. She kisses his feet.
Civilizations differ. The Gorean civilization is a complex, high civilization, comparable to various others, and its height is not a little associated with the fact that it is on the whole compatible with nature, rather than incompatible with her; it constitutes less of a contradiction to her, than an acceptance, and, indeed, in its way, an enhancement, of her.
Once collared, you see, a woman is never the same. How radiant are the slaves, and how fulfilled, and how envied they are by the bitter free women!
But now let us return to Tarl Cabot.
Presumably to many men the alleged dilemma in which he found himself would have been nonexistent, or, at least, ignored.
Why should one not feed when hungry? Why should one not drink when thirsty?
Many men, doubtless, and not the worst, might simply have rejoiced in their good fortune and, so to speak, enjoyed the repast with which they had been unexpectedly provided. Indeed, many Warriors might have done so. And one does not doubt but what a member of that other, though rarer, Gorean martial caste, though not held a high caste, the Assassins, might have done so. If one, anyone, were squeamish concerning the legalities, or etiquette, of the situation, he might have simply enslaved the women, and then put them to his pleasure.
Too, one supposes many men
Similar Books
