Sigusch V
Institute of Sexual Science, University of Frankfurt, Frankfurt/Main, Germany.
Arch Sex Behav. 1998 Aug;27(4):331-59. doi: 10.1023/a:1018715525493.
The affluent societies of the Western world have witnessed a tremendous cultural and social transformation of sexuality during the 1980s and 1990s, a process I refer to as the neosexual revolution. Up to now, this recoding and reassessment of sexuality has proceeded rather slowly and quietly. Yet both its real and its symbolic effects may indeed be more consequential than those brought about in the course of the rapid, noisy sexual revolution of the 1960s and 1970s. The neosexual revolution is dismantling the old patterns of sexuality and reassembling them anew. In the process, dimensions, intimate relationships, preferences, and sexual fragments emerge, many of which had been submerged, were unnamed, or simply did not exist before. In general, sexuality has lost much of its symbolic meaning as a cultural phenomenon. Sexuality is no longer the great metaphor for pleasure and happiness, nor is it so greatly overestimated as it was during the sexual revolution. It is now widely taken for granted, much like egotism or motility. Whereas sex was once mystified in a positive sense--as ecstasy and transgression, it has now taken on a negative mystification characterized by abuse, violence, and deadly infection. While the old sexuality was based primarily upon sexual instinct, orgasm, and the heterosexual couple, neosexualities revolve predominantly around gender difference, thrills, self-gratification, and prosthetic substitution. From the vast number of interrelated processes from which neosexualities emerge, three empirically observable phenomena have been selected for discussion here: the dissociation of the sexual sphere, the dispersion of sexual fragments, and the diversification of intimate relationships. These processes go hand in hand with the commercialization and banalization of sexuality. They are looked upon as being controlled individually through the mechanisms of a fundamentally egotistical consensus morality. In conformity with the general principles at work in society, the outcome of the neosexual revolution could be described as self-disciplined and self-optimized lean sexuality.
西方世界的富裕社会在20世纪80年代和90年代见证了性观念在文化和社会层面的巨大转变，我将这一过程称为新性革命。到目前为止，这种对性观念的重新编码和重新评估进展相当缓慢且悄无声息。然而，其实际影响和象征意义可能确实比20世纪60年代和70年代那场迅速且喧嚣的性革命所带来的影响更为深远。新性革命正在拆解旧有的性模式并重新组装它们。在此过程中，各种维度、亲密关系、偏好以及性的片段浮现出来，其中许多在以前要么被淹没、未被命名，要么根本不存在。总体而言，性作为一种文化现象已失去了许多象征意义。性不再是快乐和幸福的伟大隐喻，也不像在性革命期间那样被过度高估。现在它已被广泛视为理所当然，就像自我主义或能动性一样。曾经性在积极意义上被神秘化——被视为狂喜和越轨行为，而现在它却呈现出一种以虐待、暴力和致命感染为特征的负面神秘化。虽然旧有的性观念主要基于性本能、性高潮和异性恋伴侣关系，但新的性观念主要围绕性别差异、刺激感、自我满足和假体替代展开。从新性观念所产生的大量相互关联的过程中，这里选择了三个可通过实证观察到的现象进行讨论：性领域的解离、性片段的分散以及亲密关系的多样化。这些过程与性的商业化和平庸化相伴而生。它们被视为通过一种根本上以自我为中心的共识道德机制进行个体控制。与社会中起作用的一般原则相一致，新性革命的结果可被描述为自律且自我优化的简约性观念。
