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6/30/2025, 5:33:01 AM
>>280071851
>Why is NTR slowly creeping in into more non-hentai anime/manga?
Because this is the nature of our Economy which is based in Usury, Idolatry and Sodomy; The Consumption of Fetishes.
>>Economic man is not necessarily an individual agent, however, and over the course of the nineteenth and twentieth centuries the characteristics once seen as typica of individual usurers were assimilated into the wider, macro-economic structures that Bernard Dempsey called ‘institutional, or systemic usury.’4 Writing in 1943, Dempsey argued that usury should no longer be regarded as an aberration practiced by outcasts, but as the very essence of the modern economy. The ethical implication of Dempsey’s theory was that, in the words of D. Stephen Long, ‘our modern economic system creates the effect of usury without personal culpability.’5
>>Pornography was identified with rebellion against logos as early as Christopher Marlowe’s Doctor Faustus (1592) when, despite his best efforts at rationa self-control, the magician becomes sexually aroused by the mere image of Helen of Troy. To Marlowe the causal link between Faustus’ sexual fetishism, his obsessive pursuit of money and his practice of magic was obvious; today such connections are more covert. In any kind of idolatry, however, symbols obscure their own referents, and today’s technology gives unprecedented scope for the various kinds of passion once aroused by liturgical icons to invade the realm of sexuality.
>>...sodomy and usury have always been closely related, in theory and in practice. The Aristotelian and Biblical traditions treat them as logically homologous as well as empirically inseparable Furthermore, sodomy and usury are traditionally classified as sub-species of idolatry, on the grounds that both vices make fetishizes of symbols.
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>Why is NTR slowly creeping in into more non-hentai anime/manga?
Because this is the nature of our Economy which is based in Usury, Idolatry and Sodomy; The Consumption of Fetishes.
>>Economic man is not necessarily an individual agent, however, and over the course of the nineteenth and twentieth centuries the characteristics once seen as typica of individual usurers were assimilated into the wider, macro-economic structures that Bernard Dempsey called ‘institutional, or systemic usury.’4 Writing in 1943, Dempsey argued that usury should no longer be regarded as an aberration practiced by outcasts, but as the very essence of the modern economy. The ethical implication of Dempsey’s theory was that, in the words of D. Stephen Long, ‘our modern economic system creates the effect of usury without personal culpability.’5
>>Pornography was identified with rebellion against logos as early as Christopher Marlowe’s Doctor Faustus (1592) when, despite his best efforts at rationa self-control, the magician becomes sexually aroused by the mere image of Helen of Troy. To Marlowe the causal link between Faustus’ sexual fetishism, his obsessive pursuit of money and his practice of magic was obvious; today such connections are more covert. In any kind of idolatry, however, symbols obscure their own referents, and today’s technology gives unprecedented scope for the various kinds of passion once aroused by liturgical icons to invade the realm of sexuality.
>>...sodomy and usury have always been closely related, in theory and in practice. The Aristotelian and Biblical traditions treat them as logically homologous as well as empirically inseparable Furthermore, sodomy and usury are traditionally classified as sub-species of idolatry, on the grounds that both vices make fetishizes of symbols.
1/2
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