Showing posts with label holy spirit. Show all posts
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2021/11/25

Simply Christian Wright, N T 톰 라이트와 함께하는 기독교 여행

Simply Christian: Why Christianity Makes Sense : Wright, Fellow and Chaplain N T: Amazon.com.au: Books




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Simply Christian: Why Christianity Makes Sense Hardcover – 9 February 2010
by Fellow and Chaplain N T Wright (Author)
4.6 out of 5 stars    565 ratings
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Not since C.S. Lewis's Mere Christianity has such a wise and informed leader taken the time to explain what Christianity is and how it is practiced. In Simply Christian, renowned biblical scholar and Anglican bishop N.T. Wright makes a case for Christianity from the ground up. Walking the reader through the Christian faith step-by-step and question by question, Wright's Simply Christian offers explanations for even the toughest doubt-filled skeptics, leaving believers with a reason for renewed faith.

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256 pages
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Review
"No one living today is writing more thoughtfully and compellingly about Christian theology."--Jon Meacham, author of The Soul of America

"The book demonstrates that it is still possible in the 21st century to represent the Christian tradition in a persuasive way that speaks to the human heart."--National Catholic Reporter

"We are in Mere Christianity territory here [...] Bound to be a classic."--Rob Bell, author of Love Wins

"Simply Christian is simply outstanding. It will confirm, challenge, and deepen your grasp of Christian faith and practice."--Christianity Today

"[No one] has done more to clarify what [...] Christianity looks like in our day than Tom Wright."--John Ortberg, teaching pastor, Menlo Park Presbyterian Church

"Brilliant Bishop Wright is one of God's best gifts to our decaying Western church..."--J.I. Packer, professor of theology, Regent College

"Fresh, engaging, and highly readable...Simply Christian [is] an invaluable guide for seekers and doubters as well as believers."--Os Guinness, author of Unspeakable: Facing Up to the Challenge of Faith

"N.T. Wright is simply crucial; his writing can transform one's life."--Anne Rice, author of CHRIST THE LORD

"N.T. Wright is uniquely qualified to convey the enduring substance of Christian life and thought to contemporary people."--Dallas Willard, professor of philosophy, University of Southern California, and author of The Divine Conspiracy

"Readers will welcome such ready access to one of the fine teachers of the church."--Walter Brueggemann

"Simply Christian is an amazing testimony to the vitality...of the Christian faith--and to the skill of N. T. Wright."--Will Willimon, Bishop, North Alabama Conference, United Methodist Church

"Wright attempts a 21st-century counterpart to Lewis's Mere Christianity. . . . notably clear, readable and thought-provoking."--Richard Ostling, AP

"Wright offers...[an] intelligent view of Christianity, and his title invites us to compare his work with Lewis's [...] Mere Christianity."--Washington Post

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From the Back Cover

Why is justice fair? Why are so many people pursuing spirituality? Why do we crave relationship? And why is beauty so beautiful? N. T. Wright argues that each of these questions takes us into the mystery of who God is and what he wants from us. For two thousand years Christianity has claimed to answer these mysteries, and this renowned biblical scholar and Anglican bishop shows that it still does today. Like C. S. Lewis did in his classic Mere Christianity, Wright makes the case for Christian faith from the ground up, assuming that the reader is starting from ground zero with no predisposition to and perhaps even some negativity toward religion in general and Christianity in particular. His goal is to describe Christianity in as simple and accessible, yet hopefully attractive and exciting, a way as possible, both to say to outsides ôYou might want to look at this further, ö and to say to insiders ôYou may not have quite understood this bit clearly yet.ö

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About the Author

N. T. Wright is the former Bishop of Durham in the Church of England and one of the world's leading Bible scholars. He serves as the chair of New Testament and Early Christianity at the School of Divinity at the University of St. Andrews as well as Senior Research Fellow at Wycliffe Hall, Oxford University. He has been featured on ABC News, Dateline, The Colbert Report, and Fresh Air. Wright is the award-winning author of many books, including Paul: A Biography, Simply Christian, Surprised by Hope, The Day the Revolution Began, Simply Jesus, After You Believe, and Scripture and the Authority of God.
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Hardcover ‏ : ‎ 256 pages
ISBN-10 ‏ : ‎ 0061920622
Reading age ‏ : ‎ 18 years and up
Dimensions ‏ : ‎ 2.29 x 16.66 x 23.52 cm
Best Sellers Rank: 553,077 in Books (See Top 100 in Books)
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4.6 out of 5 stars
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simon
5.0 out of 5 stars This is an excellent book, passionate, warm and heartfelt however....
Reviewed in the United Kingdom on 30 October 2020
Verified Purchase
He does write from a perspective I view as blind faith convincement, despite all his learning. I also think that as a reputed new testament scholar (and I am not totally ignorant in this regard) he is ignoring what the historical record really tells us! Are the gospel writers really as unbiased and idealistic as he would happily portray them? Can you really rule out the Q source so casually and all of the higher criticism in understanding the synoptic gospels and their biased message? Is John's gospel and the Johannine dualism it recycles from the ancient Persian faith of Zoroastrianism not crucial to our understanding of these texts. was Paul not creating a religion palatable to imperial Rome! Did all members of the early Church believe in the divinity of Christ, or was a nice Trinitarian-divinity deal struck at the council of Nice a several hundred years later? And the arguments go on and they require explanation and a strong counterargument to be discounted, which is not offered here. I have read and remain convinced by the strong evidence based arguments of Vermes and Ehrmann whose valid arguments he doesn't counter argue. When you look at the gospels and Paul's letters they are clearly propagandist. Here are individuals expecting their leader back imminently and here we are two thousand years later, post Darwin and natural selection knowing only full well that the second coming never occurred. God yes, Jesus as messiah, maybe, resurrection, miracles...really? A lovely scholar and genuine, but blinded by faith,not history as he would claim. I'm going to give his Paul's teachings book a go though, anything to counterbalance my intense dislike of this apostle. I do recommend, the book and it's a good read, but I remain unconvinced by his arguments. It did nothing to dispel my dislike of Anglicanism (the Tory party at prayer) and I would have loved a chapter on how Tories who claim to be Chritian can justify their party's treatment of the poor and disenfranchised and its promotion of inequality, selfishness, consumerism and greed since 1979.
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2 people found this helpful
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crimefan
4.0 out of 5 stars Definitely challenging and worthy of careful, considered study
Reviewed in the United Kingdom on 28 October 2017
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It may even be worth five stars, as I haven't yet quite finished reading it! As usual with Tom Wright, it verges on the dense in places, but each premise is thoroughly explored and justified. It has opened my mind to a number of alternative interpretations of scripture that I thought I was familiar with. There are also some statements that have been challenging. For example, at the beginning of Chapter 11, Worship, Tom writes "When you begin to glimpse the reality of God, the natural reaction is to worship him. Not to have that reaction is a fairly sure sign that you haven't yet really understood who he is or what he's done." That stopped me in my tracks! Having reread it several times and pondered, I see what he is driving at, but I am not sure I totally agree. Maybe because my reaction to knowledge of God is yet to compel me to worship him in the ongoing, unrestrained manner that Tom continues in the chapter to imply by reference to and quotes from Revelation chapters 4 and 5. I am certainly glad I bought the book and I recommend others to do the same and give it the careful study and consideration that I believe it merits. I think just about anyone will get some worthwhile fresh perspectives on Christian living.
3 people found this helpful
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S. Meadows
5.0 out of 5 stars Simply great
Reviewed in the United Kingdom on 19 October 2010
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I was reminded about the existence of this book recently when I read an extract from it that was used in Francis Collins' compilation of the writings of others, entitled Belief. The extract from Simply Christian was included at the start of this anthology and was taken from the first part of the book.

What I anticipated was a more modern version of C.S. Lewis' Mere Christianity, being a outline of apologetic reasoning with some, though not many, sources being cited as evidence. Given the difference in backgrounds between C.S. Lewis (a pretty ordinary bloke with a gift for clear writing) and Tom Wright (one of the world's foremost New Testament scholars), I was expecting this to be a little more scholarly, but that the discussions would follow a broadly similar path. This turned out not to be the case.

It was very refreshing to see a new approach to apologetics where the book wasn't written in direct response to an atheistic polemic, but it felt far more like it was addressing an unfulfilled need. The book is beautifully written and a large amount of credit is owed to the author for being such a clear and down-to-earth writer.

It was also good to see the author tackle some difficult topics head-on, which all too often many christian writers either avoid or give cursory answers that do little but enrage the critics.

There are frequent glimpses of the breadth and depth of study that have gone into this book though if there is to one criticism of it, it would have to be the lack of references.

This is not a book that I would recommend for dyed-in-the-wool atheists. I think the matter-of-fact presentation is not designed to be persuasive - it just states the case clearly. This is far more helpful for those wanting to investigate Christianity (e.g. those who may be thinking of going on, or have just done, an Alpha course - or something similar) and it serves as a useful reminder for those of us who are Christians about what it's all about. It can be easy to get sidetracked by various issues at one time or another, and this serves as a good reminder to tell us "this is what's all about. Don't ever forget it."
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10 people found this helpful
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Harm Hilvers
5.0 out of 5 stars Great for Christians and non-Christians about what it's like to be Christian
Reviewed in the United Kingdom on 13 May 2011
Verified Purchase
A few years ago I took up a master in Christian Philosophy. One of the first things I learned and that have stayed with me ever since is that God's redemptive work through Jesus Christ holds a promise for the whole of creation, namely that a renewal (or re-creation) according to His standards is possible right now and will happen in full through the Second Coming of Christ. In other words: God wants his followers and believers - we fellow Christians - to make a more right and a more beautiful place where people can live in good relation with one selves, each other, the creation and God.

This is the same premise on which Tom Wright starts. His book starts by describing four things everybody experiences in his or her life: that there is a lot of unjustness in the world, that the world contains a lot of spirituality and searching for real and true answers to life's questions, that people want to live in good harmony with each other but that this goes wrong much of the time, and a certain longing for beauty. These four topics are described through anecdotes and are recognizable for all.

In the second part of the book Wright describes God, Jesus, the Holy Spirit, and how God's Kingdom has progressed through the ages. Every believing Christian should already know all of this. Nevertheless it's interesting to read it all again, because Wright presents a number of themes that can be found in the development of God's Kingdom, thereby showing that He wanted to make it all right again ever since it went wrong. When Adam and Eve sinned, for example, it was no longer possible that the sacral and the secular could intertwine, but through the Tabernacle, later the Temple and ultimately Christ's sacrifice, this was made possible again.

The third section of the book starts with a beautiful chapter on worship, in which Wright makes perfectly clear that worship is not just singing and dancing for the Lord, but that it is a way of life: giving praise and being grateful to the Lord in all one does. See for example Romans 12,1 (ESV): "I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship." In the remaining chapters of this section he moves in on the question what it's like to live like a Christian, for example by describing what a healthy prayer life entails or what it's like to read in the Bible.

In his final chapter he returns to the four topics that he described in the first section of the book, showing that it's our job as Christians to make the world a bit more just, to make it a bit more beautiful and to work on healthy relations. That a better world contains a lot of God over against vague spirituality is of course out of the question.

There is more to say about this book. It clearly shows that Wright knows what he is talking about. The way he describes different and sometimes conflicting theological and biblical ideas and interpretations is absolutely great. Moreover, the way he overcomes these differences is even better, for example when he discusses the different and partially conflicting views on the Holy Supper. This book does not presuppose a lot of knowledge about Christianity, which is a good thing, because it makes the book - which is not difficult to read or that long - easier to read.

I have read quite some books of Tim Keller, who works on showing - among many other things - that being a Christian is being someone who has a message for the world: a message of hope and a message of (social) justice (see for example his  Generous Justice: How God's Grace Makes Us Just ). This spoke to me, since I have been long looking for an answer to the question what it means in practice to be a Christian. This book of Tom Wright has essentially the same message, but has it backed up by a good set of ideas that form the basis or foundation of one's personal and communal believes in God.
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4 people found this helpful
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Mr. P. Gardiner
5.0 out of 5 stars An Important and Inspiring introduction to Christian Beliefs
Reviewed in the United Kingdom on 31 March 2014
Verified Purchase
I think that this book would be perfect for personal and small group study among Christians. I'm sure that most Christians will be surprised and challenged by some of the ideas put forward in the book, but even if you don't agree with everything you have to admire his passion for uniting the church and helping us to rediscover our mission. He doesn't hide his views on subjects that have divided Christians, but I believe he is right to do so whilst at the same time showing understanding of other opinions. At a more academic level, his three volume work on Jesus and the resurrection has certainly helped my own understanding of Jesus but I think that Wright is more than able to distill his insights down in a way that most people can understand. This is a book to read, digest and read again!
One person found this helpful

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Simply Christian: Why Christianity Makes Sense
by N.T. Wright
 3.99  ·   Rating details ·  10,019 ratings  ·  506 reviews
Why do we expect justice? Why do we crave spirituality? Why are we attracted to beauty? Why are relationships often so painful? And how will the world be made right? These are not simply perennial questions all generations must struggle with, but, according to N. T. Wright, are the very echoes of a voice we dimly perceive but deeply long to hear. In fact, these questions take us to the heart of who God is and what He wants from us.

For two thousand years, Christianity has claimed to solve these mysteries, and this renowned biblical scholar and Anglican bishop shows that it still can today. Not since C. S. Lewis's classic summary of the faith, Mere Christianity, has such a wise and thorough scholar taken the time to explain to anyone who wants to know what Christianity really is and how it is practiced. Wright makes the case for Christian faith from the ground up, assuming that the reader has no knowledge of (and perhaps even some aversion to) religion in general and Christianity in particular.

Simply Christian walks the reader through the Christian faith step by step and question by question. With simple yet exciting and accessible prose, Wright challenges skeptics by offering explanations for even the toughest doubt-filled dilemmas, leaving believers with a reason for renewed faith. For anyone who wants to travel beyond the controversies that can obscure what the Christian faith really stands for, this simple book is the perfect vehicle for that journey. (less)
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Published March 14th 2006 by HarperOne (first published January 1st 2006)
Original TitleSimply Christian: Why Christianity Makes Sense
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Skylar Burris
May 22, 2008Skylar Burris rated it liked it
Recommends it for: Practicing Christians only
Shelves: christianity
N.T. Wright never seems to settle on a single audience or a single purpose for this book, which makes it appear disorganized and ultimately renders it ineffective. He begins Simply Christians as a seeming apologetic, speaking of our longings for justice, truth, and beauty the same way C.S. Lewis argued from the existence of a moral sense to the existence of God, but he doesn't ever bring these arguments to convincing culmination.

Despite the book's subtitle "Why Christianity Makes Sense," Wright never really tells the reader why it does, and he often addresses the reader as though he or she has already assumed Christianity is more or less true. As an apologetic, therefore, the book is quite weak, and Wright seems to abandon this apologetic style part way through in order to switch to an introduction, finally wending his way back to the subtitle by the end of the book.

As an introduction to Christianity, however, the book is also inadequate, because it is not an organized overview and it is highly selective in what it covers; at times, the introductory portions seem also to take on a Sunday School tone.

Then Wright changes audiences and purposes yet again: he goes from apologetic for the non-Christian to and introduction for the uninformed Christian to admonishment for the practicing Christian. When he writes for this third audience, I think he is at his best. He addresses the problem of petty internal squabbles among Christians: are liturgical prayers or spontaneous prayers better? Is communion symbolic or more than symbolic? Is the Bible literal or figurative? How should we worship? Here Wright argues for a "simply Christian" attitude that would aim to transcend the differences between denominations and congregations. Here I think he makes his best points and says things Christian need to hear to understand that it is possible to differ on these issues without necessarily being divided as Christians. "It's time to give ourselves a shake," he says, "to recognize that different people need different kinds of help at different stages of their lives – and get on with it." If Wright had written this third book – this book addressed to squabbling Christians (each of whom thinks his way is the right way to "do" Christianity) – I would probably have given "Simply Christian" four stars. Unfortunately, he has at least three audience and at least three purposes, and therefore he never does a through job at any of them. A better book would have been "Simply Christian: Why denominational differences don't have to divide Christians." But if I did not _already_ believe Christianity made sense, I would not be one step closer to thinking it did after reading "Simply Christian."

This is not to say I didn't get anything out of the book. I highlighted several penetrating insights; I like what he has to say about heaven (and look forward to reading his book focused on that subject) and what he had to say about the misuse of the word "literal" when talking about the Bible. He did have one annoying habit I will pinpoint: he kept telling the reader what he was going to tell the reader later but wasn't quite ready to tell the reader yet. (We'll get to that later; but we can't address that right now; that's in chapter five…and so forth.) (less)
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Elizabeth
Aug 24, 2007Elizabeth rated it it was amazing
Recommends it for: Christians
Shelves: already-read
I went into this a little wary, just because the book (and the author) has received a lot of hype-- Anne Rice went so far as to call it better than the C.S. Lewis classic Mere Christianity. I might not go that far, but it is a very solid, inspiring book. I hesitate to call anything so new a "classic", but I truly believe that this will be a classic, someday. One thing that I liked is the way that Wright (who is an Anglican bishop) explained the continuity (or cohesion) of the Bible. He just explained the Old Testament-New Testament connection in a different way from what I have heard before. One thing I didn't like was the way he talked around some of the main arguments in Christianity today (I see what you did, there). Like, setting out the way that Catholics and Protestants view each other's beliefs on the Eucharist, but then never actually coming down on either side. In any case, this is a book I now want to own. Highly recommended. (less)
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Mark Jr.
Jun 05, 2013Mark Jr. rated it liked it
Shelves: 2013, kindle
The main value of this book for me was probably the arresting one- to five-liners. Like these:

It’s no part of Christian belief to say that the followers of Jesus have always got everything right. Jesus himself taught his followers a prayer which includes a clause asking God for forgiveness. He must have thought we would go on needing it.

human beings have been so seriously damaged by evil that what they need isn’t simply better self-knowledge, or better social conditions, but help, and indeed rescue, from outside themselves

One of the regular tactics the skeptic employs at this point is relativism. I vividly remember a school friend saying to me in exasperation, at the end of a conversation about Christian faith, “It’s obviously true for you, but that doesn’t mean it’s true for anybody else.” Many people today take exactly that line. Saying “It’s true for you” sounds fine and tolerant. But it only works because it’s twisting the word “true” to mean, not “a true revelation of the way things are in the real world,” but “something that is genuinely happening inside you.” In fact, saying “It’s true for you” in this sense is more or less equivalent to saying “It’s not true for you,” because the “it” in question—the spiritual sense or awareness or experience—is conveying, very powerfully, a message (that there is a loving God) which the challenger is reducing to something else (that you are having strong feelings which you misinterpret in that sense).

Beauty, like justice, slips through our fingers. We photograph the sunset, but all we get is the memory of the moment, not the moment itself. We buy the recording, but the symphony says something different when we listen to it at home. We climb the mountain, and though the view from the summit is indeed magnificent, it leaves us wanting more; even if we could build a house there and gaze all day at the scene, the itch wouldn’t go away. Indeed, the beauty sometimes seems to be in the itching itself, the sense of longing, the kind of pleasure which is exquisite and yet leaves us unsatisfied.

The beauty of the natural world is, at best, the echo of a voice, not the voice itself. And if we try to pin it down—literally, in the case of a butterfly-collector with a specimen—we find that the key thing itself, the elusive beauty which keeps us always looking further, is precisely what you lose when the pin goes in.

A great many arguments about God—God’s existence, God’s nature, God’s actions in the world—run the risk of being like pointing a flashlight toward the sky to see if the sun is shining. It is all too easy to make the mistake of speaking and thinking as though God (if there is a God) might be a being, an entity, within our world, accessible to our interested study in the same sort of way we might study music or mathematics, open to our investigation by the same sort of techniques we use for objects and entities within our world.


I had a little trouble keeping the thread throughout the book, because I read it at widely disparate times. But the idea that "heaven and earth meet" or "interlock" or "overlap" in this current age was a recurring one, and a good one. This is the already/not-yet idea put in more lay-friendly language, I think. I think what Wright says is important and, more to the point, biblical:

God’s plan is not to abandon this world, the world which he said was “very good.” Rather, he intends to remake it. And when he does, he will raise all his people to new bodily life to live in it. That is the promise of the Christian gospel.


I could not call this book Mere Christianity for today's generation. It simply doesn't rise to that level; it's not handling objections to Christianity quite like Lewis does. (I think Keller's Reason for God makes a much better bid as Mere Christianity's heir.) And I do get tired of his above-the-fray way of speaking, his claims that his approach is "fresh" (and the implication that others unnamed are not so fresh).

But Wright is a gifted writer who has facility with and knowledge of Scripture. When it comes to one issue where you might have expected a world-renowned Anglican to hedge—human sexuality—he is extremely forthright and directly quotes the Bible at length. He has caught hold of some truths neglected by evangelicalism (and a few falsehoods rejected by evangelicalism!). For these qualities and for many little insights in the book I am thankful.

I read the book on my Kindle and therefore have no page numbers for you. (less)
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Ben De Bono
Apr 30, 2011Ben De Bono rated it really liked it
Shelves: theology
In Simply Christian, N.T. Wright makes the case for Christianity and outlines, at a basic level, what believing in Jesus is all about. The book has been compared to Mere Christianity. There are definitely some comparisons between the two (including their titles), but I wouldn't take it too far. Mere Christianity reads as an apologetic for the foundations of Christian faith while Simply Christian reads as an entry level primer into Wright's thought.

Overall, I got quite a bit less out of this one than I have Wright's other work. Many of the themes and ideas he lays out in brief here, he develops in detail elsewhere. Because I've read quite a bit of his other work, there wasn't a lot here that was new or surprising.

That doesn't mean I don't recommend the book. I do, especially to those who haven't read Wright. The book is a great introduction to his theology and will give you a great foundation for exploring his other work. If this was the first book of his I'd read, I probably would have been blown away. Coming at it the way I did, I found the book well written and interesting but not as hard hitting as it would have been if I wasn't already familiar with much of the content. (less)
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David
May 30, 2009David rated it it was ok
Wright has some interesting things to say about the intersection of heaven and earth - that they don't exist in separate places and times but are overlapping in various ways. And his discussions of social justice and church-building reflect obvious passion. There are a lot of sections, though, which either weakly reflect C.S. Lewis (the "echoes of a voice" section) or bring up knotty debates only to dismiss them summarily (the discussions of apocryphal gospels). The book doesn't make up its mind whether it's directed at Christians or at a wider audience, and loses focus attempting to resolve every major theological debate in one volume. (less)
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Brett Balsley
Jan 21, 2020Brett Balsley rated it it was amazing
I believe that N.T. Wright is a modern day C.S. Lewis. His work is thoughtful and eloquent. He writes with much care. This book will help Christians and non Christians understand what Christianity is all about, while being encouraging and uplifting. He doesn’t pick a side, but clearly lays out the faith as it is. A great read! I suggest it to Christians and non Christians alike!
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Nurullah Doğan
Jan 30, 2020Nurullah Doğan rated it really liked it
4.5

This is a brilliant book and I loved it!

The only reason I didn't give it 5 stars was because at some points, it left me craving to hear more and go into more detail. I understand that this is not the point of the book as the title "Simple" suggests, but I wouldn't mind 50 more pages.

P.S. Also, I recommend that you read Simply Jesus right after reading this or vice versa. (less)
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Eliseo Magallon
Oct 11, 2019Eliseo Magallon rated it it was amazing
It took me some time to finish this book. The ideas presented in this book with stretch you and make you think about how your faith as a Christian fits into everyday life. Recommend fer sure!
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톰 라이트와 함께하는 기독교 여행   
톰 라이트 (지은이),김재영 (옮긴이)IVP2007-10-11원제 : Simply Christian




책소개

<예수>, <신약성서와 하나님의 백성> 등의 저작으로 국내에서도 널리 알려진 신약학자 톰 라이트의 저작.
'기독교가 사람들의 갈망이나 의문에 진정한 답이 될 수 있을까? 왜 정의가 필요한가? 왜 그렇게 많은 사람이 영성을 추구하는가?' 등의 질문과 그 질문에 대답해 온 역사를 고찰하면서, 기독교 신앙의 가치를 역설한 책.

톰 라이트는 앞서 언급한 질문들이 우리를 하나님의 존재에 대한 신비, 그분이 우리에게 원하시는 것이 무엇인가에 대한 질문으로 이끈다고 주장하면서, 이천 년 동안 기독교는 이런 질문들에 답해 왔고, 오늘날도 여전히 그렇다는 사실을 입증하고 있다.


목차
들어가는 말

제1부 한 목소리의 메아리들
1장 세상을 바로잡는 일
2장 숨겨진 샘
3장 서로를 위해 태어나다
4장 세상의 아름다움을 위해

제2부 태양을 응시하기
5장 하나님
6장 이스라엘
7장 예수와 하나님 나라의 도래
8장 예수: 구원과 갱신
9장 하나님의 생명의 숨
10장 성령을 의지하는 삶

제3부 그분의 형상대로
11장 예배
12장 기도
13장 하나님의 숨으로 만든 책
14장 이야기와 임무
15장 믿는다는 것과 속한다는 것
16장 새 창조의 시작

몇 걸음 더 나아가려면
색인

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저자 및 역자소개
톰 라이트 (Nicholas Thomas Wright) (지은이) 

영국 모페트 태생으로 옥스퍼드 대학교의 엑스터 칼리지에서 신학을 공부했으며, 옥스퍼드 위클리프 홀에서 성공회 사목(Anglican ministry)을 공부했다. 옥스퍼드 대학교에서 신약성서학을 가르쳤고, 웨스트민스터사원의 참사회원 신학자(Canon Theologian)로도 활동한 그는, 학문적 저술과 대중적 저술 모두에서 호평을 받고 있다. 지난 수십 년 동안 ‘기독교의 기원과 하나님에 대한 탐구’라는 연구 프로젝트를 통해 신학계에 큰 영향을 미쳤으며, 역사적 예수 탐구와 바울 신학 분야의 선두 주자로 인정받았다. 또한 ‘21세기의 C. S. 루이스’라고도 불리며 가장 주목받는 변증가로 자리 잡았고, 영국 더럼의 주교를 역임하였으며, 2010년 주교직 사임 후 영국 스코틀랜드 소재 세인트앤드루스 대학교에서 신약성서학과 초기 기독교 역사를 가르치고 있다. 『톰 라이트와 함께하는 기독교 여행』, 『악의 문제와 하나님의 정의』, 『마침내 드러난 하나님 나라』(이상 IVP)를 통해 대중 독자들에게 한 발짝 다가셨던 그는 ‘에브리원 주석 시리즈’(New Testament for Everyone)에서 학자이자 설교자로서의 역량을 발휘하여 신약성경을 편안하게 풀어 냄으로써 모든 독자로부터 사랑받는 저자가 되었다. 접기
최근작 : <모든 사람을 위한 마가복음>,<모든 사람을 위한 목회서신>,<모든 사람을 위한 고린도후서> … 총 450종 (모두보기)


김재영 (옮긴이) 
총신대학교 신학과를 졸업하고 미국 커버넌트 신학교, 컬럼비아 신학교, 에모리 대학교 등에서 공부했다. 현재 LA에 있는 국제신학교의 조직신학, 실천신학 교수로 일한다. 저서로는 『하나님 나라의 자유를 찾다』(국제제자훈련원)가 있고, 역서로는 『신론』 『그리스도의 위격』 『이 텍스트에 의미가 있는가』 『하나님의 계시』 『현대를 위한 구약윤리』 『제일신학』 『IVP 성경난제주석』(이상 IVP), 『성령과 은사』 『철학자들의 신과 성서의 하나님』(이상 새물결플러스), 『하나님을 맛보는 묵상』(좋은씨앗) 등 50여 권이 있다.
최근작 : <전도로 부흥하는 교회만들기>,<하나님 나라의 자유를 찾다> … 총 48종 (모두보기)


출판사 제공 책소개

탁월한 저술가 톰 라이트가 안내하는 기독교의 모든 것!

기독교가 사람들의 갈망이나 의문에 진정한 답이 될 수 있을까? 왜 정의가 필요한가? 왜 그렇게 많은 사람이 영성을 추구하는가? 우리는 왜 친밀한 관계를 갈망하는가? 왜 아름다운 세상을 꿈꾸는가?
톰 라이트는 이런 질문들이 우리를 하나님의 존재에 대한 신비, 그분이 우리에게 원하시는 것이 무엇인가에 대한 질문으로 이끈다고 주장한다. 이천 년 동안 기독교는 이런 질문들에 답해 왔고, 라이트는 오늘날도 여전히 그렇다는 사실을 입증한다. 라이트는 독자들이 종교에 대한 어떠한 편견이나 부정적인 시각도 없는 상태에 있다고 전제하고, 기독교 신앙을 깨끗한 바닥에 두고 그것이 무엇인지 설명하기 시작한다. 이렇게 함으로써 라이트는 기독교가 정말로 매력적인 것임을 보여 준다.

평점분포    8.4

구매자 (3)
전체 (4)
공감순 
     
어렵다. 하지만 꼭 필요한 책이다.  구매
책을보자 2007-12-29 공감 (1) 댓글 (0)
==
     
번역체 문장들 때문에 읽기 정말 힘드네요  구매
michelle 2010-07-22 공감 (0) 댓글 (0)
==
     
여행갈 때 어떤 책을 한권 들고 갈까 고민하다가 자그마한 사이즈가 맘에 집어 들고간 책이었습니다. 심심풀이로 읽혀질만한 내용은 아니었지만, 가벼운 여행속에서 때때로 고민을 안겨주기도 했던 이야기들이었습니다.  구매
the WAY 2016-07-19 공감 (0) 댓글 (0)
==
마이리뷰=
     
하늘과 땅이 만나는 신앙, 기독교 새창으로 보기 구매
<톰 라이트와 함께하는 기독교 영행>은 비기독교인들을 대상으로 기독교 신앙을 설명하는 일종의 변증서이다. 톰 라이트는 구체적으로 정의, 영성, 아름다움 등을 고찰하면서 기독교 신앙의 핵심을 설명하고 “교회의 존재 이유”를 탐구한다. 그리고 세속이원론의 극단을 피하면서 하늘과 땅이 하나됨을 추구하는 순전한 기독교의 신앙을 설명한다. 책은 총 3부로 구성되어있는데, 각 파트가 한 흐름으로 연결되어서 가급적이면 서문부터 읽을 것을 추천한다. 

 

톰 라이트는 인간에게 보편적으로 내재해있는 정의에 대한 목마름을 지적한다. 그것이 너무나 충족하기 어려워 정의가 마치 꿈처럼 아예 없는 것으로 생각할 수 있지만, 그는 정의, 선, 영성, 진리 등은 분명히 있음을 확언한다. 그런데 정의에 대한 요구에서, 범신론적 접근과 극단적인 세속이원론은 충분한 대답이 되지 못한다. 범신론은 만물이 신성하다고 인정해버림으로써 악의 문제에 대항할 가능성이 사라져버렸다. 세상의 부조리와 악에 대해 범신론적 관점에서 할 수 있는 최선의 방법은 자살일 뿐이다. 한편, 이신론이나 현실도피적 신앙도 정의를 향한 갈증을 채워줄 수 없다. 신을 이 세상과 전혀 무관한 존재로 만듦으로써 세상 변혁에 대한 열망 대신 죽어서 갈 내세에 더 기대게 된다. 고통받는 자는 고통받는 그대로 남아있을 뿐이다.위 두 가지의 관점을 거부한 뒤, 톰 라이트는 전통적인 기독교의 입장은 그 자신이 직접 역사 속으로 들어오는 “하나님의 친밀한 임재”에 있음을 강조한다. 그에 의하면, 하나님 나라는 죽어서 갈 어떤 공간, 이른바 내세가 아니다. 기독교는 내세 지향적 신앙이 아니라, 바로 직접 역사에 참여하는 하늘에 계신 하나님과 하늘의 대립어인 땅이 서로 만나는 것에 있다. 그리고 정의의 문제와 관련한다면, 정의를 세울 유일한 길도 바로 여기에 있는 것이다.

 

이러한 전제에서 톰 라이트는 2부 ‘태양을 응시하기’로 넘어간다. 이 장은 신구약에 대한 해설로써, 저명한 성서학자인 톰 라이트의 능력이 빛을 발하는 부분이다. 그는 성경은 하나의 이야기를 제시한다고 말하는데, 어긋난 창조 세계를 바로잡기 위해 직접 그 창조 세계에 깊숙이 관여하고 구속하는 이야기가 그것이다. 여기서 “유배와 귀환”이라는 틀이 성경 전체 이야기의 핵심 틀로써 제시된다. 아담과 하와의 범죄로 인류는 에덴동산에서 추방당했으며 동시에 창조계는 온갖 죄악으로 인해 왜곡되기 시작했다. 하나님은 이 문제를 해결하기 위해 세상 속으로 임재하시며, 이는 톰 라이트식으로 말하자면 “하늘과 땅이 만나는” 중요한 일이다. 그리고 궁극적으로는 인간은 다시 낙원으로 “귀환”할 것이다. 구약에서 이스라엘 백성들의 출애굽, 다윗 왕, 예루살렘 성전 분열왕국의 서사는 큰 틀에서 추방과 귀환의 내러티브를 담고 있으며, 이 서사의 절정은 예수님에게서 발견된다(참고로 마이클 하우저의 <보이지 않는 세계>도 톰 라이트의 관점과 유사한 궤적을 그리고 있다). 인간이 되신 하나님 예수는 땅으로 들어오는 하나님 임재의 절정이다. 그가 선포한 하나님 나라도 흔히 생각하는 극락정토가 아니다. 그것은 “하나님의 미래가 현재 속으로 침투”한 것이며 “하늘이 땅에 도래”했음을 알리는 것이었다. 그의 비유나 치유 사역도 “하늘을 땅으로 이끌어 임하게 하고, 그 둘이 영원히 결합하도록 만들며, 하나님의 미래가 현재 가운데 진입하게 만들고 그 자리에 계속해서 거하도록(158p)” 하는 데에 있었으며, 신약 성경의 저자들은 예수님의 부활이야말로 (죽음 이후의 삶이 아닌) 진정한 하나님 나라의 임재로 생각하였다.

 

성령은 “살아계신 하나님의 기이한 인격적 임재”이자 “하나님의 미래를 현재로 이끌어 오시는 분”이며, “장래에 임할 것에 대한 보증 혹은 계약금(191p)”이다. 바울은 성령을 얘기할 때, 출애굽 사건을 염두에 두었는데, 즉 출애굽이 유월절에서 시작하여 약속의 땅에서 끝나듯이, “전세계가 하나님의 거룩한 땅”으로 나아가는 것에 대한 보증인 셈이다. 이 지점에서 그가 서두에 언급한 “교회의 존재 이유”가 드러난다. “성령이 들어와 사는 사람들은 하나님의 새로운 성전”이며 “개인적으로나 집단적으로나 하늘과 땅이 만나는 장소”이다. 하나님이 성령을 통하여, 성령이 내주하는 사람들을 통하여 세상을 바로잡을 것이라는 소망이 기독교 신앙과 교회의 핵심인 것이다. 그리고 성령의 삶 가운데에서, 기독교는 떨어질 수 없는 사랑으로 단단히 묶인 삼위일체 하나님을 알게 된다. 하나님을 아는 자들의 자연스러운 반응인 예배도, 기도도 "하나님의 미래와 하나님의 과거가 현재로(238p)" 들어오는 데에 핵심이 있다. 특히"삼위일체 하나님의 삼중 정체성"과 "하늘과 땅이 구별되면서도 만나는 단층선"인 기독교의 기도는 다른 어떤 종교의 내면의 소리를 듣는 기도나 기복적 기도와는 의미가 완전히 다르다. 

 



이 책은 비기독교인들을 대상으로 썼다고 하지만, "예수천국/불신지옥" 등 내세지향적 성격이 강한 한국 기독교계에도 생각할만한 거리를 던져주는 좋은 책이라고 생각한다. 여담으로, 책 곳곳에서 C.S.루이스의 향기를 느낄 수 있었다. 우선 본서의 원제인 ‘Simply Christian’는 루이스의 대표적인 기독교 변증서 ‘Merely Christianity’(한국어 제목: 순전한 기독교)를 연상시킨다. 또한, “‘성공회’도, ‘로마 가톨릭 교회’도, ‘개신교’도, ‘정교회’도 아닌 순전한 기독교를 다룹니다”라는 부분은 루이스도 <순전한 기독교> 서문에서 똑같이 말했다. 마지막으로 책의 1부에서 나오는 논증 방식(정의 등 선에 대한 열망에서 신의 존재를 이끌어내는 논증)도 C.S.루이스가 <순전한 기독교>와 <고통의 문제>에서 사용한 그것과 상당히 유사하다. 톰 라이트의 이 책을 인상적으로 읽었다면, C.S.루이스의 <순전한 기독교>도 읽어볼 것을 강력히 권한다.

- 접기
김민우 2020-09-23 공감(8) 댓글(0)
Thanks to
 
공감
     
책장 끝까지 꽉 채워낸 책 새창으로 보기 구매
1. 요약 。。。。。。。

 ​

     ​저자는 모든 사람들에게 기본적으로 내재되어 있는 ‘정의’에 대한 욕구로 시작해, ‘관계’, ‘아름다움’ 같은 주제로 논의를 이어간다. 인간에게 이런 요소들이 있는 이유는 무엇일까. 저자는 이 세계의 깊은 곳에서 울려오는 일종의 메아리 같은 것이며, 그 소리가 울려나오는 근원을 찾아갈 때 만족스러운 답을 얻을 수 있다.(1부, “순전한 기독교”에서의 C. S. 루이스의 도입과도 유사하다)


     기독교는 그 대답으로 어떤 이론적 틀보다는 일종의 ‘이야기’를 제시한다. 바로 기독교의 이야기, 혹은 성경의 이야기가 그것. 저자는 자연스럽게 구약과 신약 속에서 만날 수 있는 하나님과 이스라엘 백성들, 예수 그리스도와 그분을 따르는 사람들에게 주어진 구속의 이야기로 넘어간다.(2부)


     이 모든 일을 행하시는 하나님을 제대로 알게 된다면, 그는 당연히 ‘예배’라는 반응을 보이게 된다. 기도와 성경을 읽는 삶, 교회로 모이는 것, 나아가 하늘과 땅이 만나는 비전을 품고 세상을 그에 어울리는 곳으로 만들어가기 위한 노력 역시, 그분을 알 때(만날 때) 가능해진다. 저자가 말하는 기독교란 바로 이런 비전을 바탕으로 새창조에 참여하는 삶의 방식을 말하는 것이다.

 

 


2. 감상평 。。。。。。。

 

     책의 판형이 좀 작다. 그런데 책 두께는 얇지 않다. 여기에 면의 여백도 좁다. 한 마디로 말해, 적지 않은 내용을 타이트하게 꽉 채워낸 느낌. 그런데 단지 글자의 배치만이 아니라 책의 내용도 그렇다. 오랫동안 우려낸 고기국물처럼 짙은맛이 느껴지는 글이다.


     저자는 예배, 기도, 성경읽기 같은, 어떻게 보면 관행적으로 이루어질 수도 있는 신앙의 각 요소들에 담긴 깊은 의미들을 잘 풀어낸다. 이 개념들을 ‘하늘과 땅이 만나는 지점’이라는 하나님 나라 개념 아래 효과적으로 종합해 내고 있다. 큰 그림에서도, 각론에서도 묵직한 책.


 

     ​우리말 번역 책 제목은 ‘기독교 여행’이지만, 원제목은 'Simply Christian'이다. 둘 다 이 책이 어려운 신학책 보다는 신앙서적에 가깝다는 점을 어필하는 듯하다. 하지만 물론 이 책에서 다루고 있는 주요 개념들이 신앙생활을 시작했다면 익숙하게 접할 수 있는 것들이긴 하지만, 책에서 설명하고 있는 논지들은 가볍게 읽기에는 좀 무리지 않을까 싶다.


     책의 전개 방식에서도, 저자는 일단 기독교를 이해하기 위해서는 그것을 받아들이고(혹은 받아들이겠다고 전제하고) 이야기를 들어봐야 한다는 ‘전제(前提)주의적 입장’을 취하는데, 이 부분에 불만을 품는 이들도 있지 않을까 싶다.(반 틸의 주장에 대해 그랬던 것처럼) 하지만 어차피 자연주의적 입장을 가진 이들 역시 그런 전제를 강요한 채 이론을 펼치고 있으니 피장파장이긴 하다.

 

 

     ​이런 종류의 책읽기에 익숙하다면 추천할 만한 책.

 

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노란가방 2018-08-27 공감(4) 댓글(0)
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가슴벅참.. 새창으로 보기 구매
톰 라이트를 주목하게 만든 책이다. 오밀조밀한 짜임새 속에 발랄한 이야기들이 생동감을 부여하며 한 편의 멋진 드라마를 본 듯한 느낌이다. 그가 소개한 기독교 드라마는 네 가지 영역에 대한 질문 속에서 시작된다. 정의, 영성, 관계, 아름다움. 이 네 가지 영역은 인간의 삶 한 가운데서 언제나 갈급함을 일으키는 '그 무엇들'이다. 해결되지 않을 것만 같은 이 영역들, 무언가 희미하게만 들려오는 질문들, 그래서 그는 이것을 '메아리'라고 말했다. 그리고 그는 바로 이 메아리들이 한 곳으로 모아지며 새로운 세계를 그려내는 것을 기독교라고 말하기 시작한다. 이것을 단순히 종교적 체계라고 치부하기에는 그 역동성이 상당하다. 그 곳은 "하늘과 땅이 겹치고 맞물리는 곳"이기 때문이다. 이 곳은 하늘과 땅이 단순히 하나로 합쳐진 범신론, 범재신론의 세계나 혹은 하늘과 땅이 간단하게 두 개로 나뉘어져 있는 이신론, 영지주의의 세계과 구별되면서, 상상할 수 없는, 그래서 제대로 보고 표현하기 힘든 저 너머의 그러나 바로 이곳의 기이하고 신비한 "임재"를 드러낸다. 그것은 약속된 것이기도 했다. 저 멀리 이스라엘 시대를 건너와 예수에게 이르기까지, 그리고 예수의 죽음과 부활을 통해 마침내 이 땅에 드러난 하나님 나라였기 때문이다. 그것은 완전히 새로운 세계였다. 이 세계를 본 예수의 제자들, 그리고 그들을 이어 이 세계를 향해 뛰어든 이들의 삶은 그래서 쉽게 이해될 수 없다. 그러나 그들을 통해서 그 세계에 숨어있는 힘, 그들을 이끌어가는 손길을 발견하게 된다. 성령이다. 이렇게 이 곳을 펼쳐내는 톰 라이트의 이야기는 숨 쉴틈 없이 그 속으로 빨려들어가게 했다. 드라마의 절정부분으로 숨가쁘게 올라가는 듯한 느낌이라고 해야 할까. 그러면서 그는 점점 이 이야기를 통해 기독교 신앙의 삶으로 유쾌하게 초대하고 있었다. 이제 그 삶이 잔잔한 음악처럼 펼쳐진다. 그것은 예배, 기도, 성서읽기, 선교, 교회에 대한 것으로서 전혀 식상하지 않게 제시된다. 그것은 기독교 신앙의 폭과 깊이, 그것을 품고 사는 사람들의 일상적이지만 특별한 삶의 방법이다. 그리고 마침내 그것은 처음에 해결되지 않을 것만 같았던 질문들, 갈급함이 가득했던 정의, 영성, 관계, 아름다움의 세계를 완전히 새로운 차원에서 열어내어 보고 만지고 듣고 실제적으로 살아가게 한다. 여기서 "하늘과 땅이 겹쳐지는 임재의 장소"가 단지 꿈이 아니라 구체적인 삶의 자리로 펼쳐짐을 발견할 수 있게 된다. 그리스도인이 되는 것은 그 진리의 깊이와 신비를 오롯이 마음에 담고 삶으로 품어내는 것이 아닐 수 없다. 그러니 어찌하나. 그리스도인이 되는 것의 그 가슴 벅참을..     
 

이 책의 목적은 신앙을 갖지 않은 사람들에게 기독교를 추천하고 또한 신앙을 가진 사람들에게 기독교를 설명하기 위해 기독교라는 것이 과연 무엇인가를 그려 보려는 데 있습니다. ... 첫째로 저는 네 가지 영역 - 정의에 대한 갈망, 영성에 대한 탐구, 친밀한 관계에 대한 주림, 아름다움에 대한 환희 - 을 탐구했습니다. 이 영역들은 오늘의 세계에서 한 목소리가 퍼져나가 만들어 내는 여러 메아리라 해석될 수 있습니다. 저는 이 각각의 영역이 그 자체 너머의 세계를 가리킨다고 봅니다. ... 제2부는 하나님에 대한 기독교 신앙의 핵심 사항을 제시합니다. ... 제2부가 진행되면서 첨차적으로 우리는 제1부에서 듣기 시작했던 그 목소리를 인식할 수 있게 됩니다. 자신의 세계를 바로잡으시려는 창조주 하나님에 대해 성찰하면서, 하나님 나라를 선포하시고 십자가에 죽으셨다가 다시 사신 예수라 불리는 인물에 대해 숙고하면서 그리고 이 세상과 인간의 삶에서 광풍처럼 부는 성령에 대해 숙고하면서 그 목소리를 인식할 수 있게 됩니다. 이렇게 해서 우리는 자연스럽게 제3부로 들어갑니다. ... 특히 저는 교회의 존재 이유를 탐구합니다. ... 우리는 지금 여기에서 하나님의 새 창조 세계, 바로잡힌 세상의 도구들이 되라는 부름을 받았습니다. 이 새 창조 세계는 이미 예수 안에서 시작되었습니다. 그리고 예수를 따르는 이들은 단순히 그 세계의 수혜자들이 아니라 그 세계의 일꾼들이 되어야 합니다. 이 사실은 기도와 그리스도인의 행위를 비롯하여, 다양한 주제를 새롭게 바라볼 수 있게 해 줍니다. 그리고 이 사실은 이 책의 결론부에 도달하면서 다시금 되살아 제1부의 '메아리들'이 우리가 알아야 할 어떤 신에 대한 암시로서가 아니라, 세상에서 하나님의 나라를 위해 일하라는 그리스도인의 소명의 핵심 요소임을 발견하게 해줍니다.               - 들어가는 말, 8-10쪽 중 -
 

 

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2021/11/21

Sexual intercourse - Wikipedia

Sexual intercourse - Wikipedia:

Sexual intercourse

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Sexual intercourse in the missionary position depicted by Édouard-Henri Avril (1892)

Sexual intercourse (or coitus or copulation) is a sexual activity typically involving the insertion and thrusting of the penis into the vagina for sexual pleasurereproduction, or both.[1] This is also known as vaginal intercourse or vaginal sex.[2][3] Other forms of penetrative sexual intercourse include anal sex (penetration of the anus by the penis), oral sex (penetration of the mouth by the penis or oral penetration of the female genitalia), fingering (sexual penetration by the fingers) and penetration by use of a dildo (especially a strap-on dildo).[4][5] These activities involve physical intimacy between two or more individuals and are usually used among humans solely for physical or emotional pleasure and can contribute to human bonding.[4][6]

There are different views on what constitutes sexual intercourse or other sexual activity, which can impact on views on sexual health.[7] Although sexual intercourse, particularly the term coitus, generally denotes penile–vaginal penetration and the possibility of creating offspring,[1] it also commonly denotes penetrative oral sex and penile–anal sex, especially the latter.[8] It usually encompasses sexual penetration, while non-penetrative sex has been labeled "outercourse",[9] but non-penetrative sex may also be considered sexual intercourse.[4][10] Sex, often a shorthand for sexual intercourse, can mean any form of sexual activity.[7] Because people can be at risk of contracting sexually transmitted infections during these activities, safer sex practices are recommended by health professionals to reduce transmission risk.[11][12]

Various jurisdictions place restrictions on certain sexual acts, such as incest, sexual activity with minorsprostitutionrapezoophiliasodomypremarital and extramarital sexReligious beliefs also play a role in personal decisions about sexual intercourse or other sexual activity, such as decisions about virginity,[13][14] or legal and public policy matters. Religious views on sexuality vary significantly between different religions and sects of the same religion, though there are common themes, such as prohibition of adultery.

Reproductive sexual intercourse between non-human animals is more often called copulation, and sperm may be introduced into the female's reproductive tract in non-vaginal ways among the animals, such as by cloacal copulation. For most non-human mammalsmating and copulation occur at the point of estrus (the most fertile period of time in the female's reproductive cycle), which increases the chances of successful impregnation.[15][16] However, bonobosdolphins and chimpanzees are known to engage in sexual intercourse regardless of whether the female is in estrus, and to engage in sex acts with same-sex partners.[17] Like humans engaging in sexual activity primarily for pleasure, this behavior in these animals is also presumed to be for pleasure, and a contributing factor to strengthening their social bonds.[18]

Behaviors

Definitions

19th-century painting of a couple engaged in vaginal intercourse, by Achille Devéria
19th-century erotic interpretation of Roman emperor Hadrian and Antinous engaged in anal intercourse, by Édouard-Henri Avril

Sexual intercourse may be called coituscopulationcoition, or intercourseCoitus is derived from the Latin word coitio or coire, meaning "a coming together or joining together" or "to go together", and is known under different ancient Latin names for a variety of sexual activities, but usually denotes penile–vaginal penetration.[19] This is often called vaginal intercourse or vaginal sex.[2][20] Vaginal sex, and less often vaginal intercourse, may also denote any vaginal sexual activity, particularly if penetrative, including sexual activity between lesbian couples.[21][22] Copulation, by contrast, more often denotes the mating process, especially for non-human animals; it can mean a variety of sexual activities between opposite-sex or same-sex pairings,[23] but generally means the sexually reproductive act of transferring sperm from a male to a female or sexual procreation between a man and a woman.[23][24][25]

Although sex and "having sex" also most commonly denote penile–vaginal intercourse,[26] sex can be significantly broad in its meaning and may cover any penetrative or non-penetrative sexual activity between two or more people.[7] The World Health Organization (WHO) states that non-English languages and cultures use different words for sexual activity, "with slightly different meanings".[7] Various vulgarismsslang, and euphemisms are used for sexual intercourse or other sexual activity, such as fuckshag, and the phrase "sleep together".[27][28][29] The laws of some countries use the euphemism "carnal knowledge." Penetration of the vagina by the erect penis is additionally known as intromission, or by the Latin name immissio penis (Latin for "insertion of the penis").[30] The age of first sexual intercourse is called sexarche.[31][32]

Vaginal, anal and oral sex are recognized as sexual intercourse more often than other sexual behaviors.[33] Sexual activity that does not involve penile-vaginal sex or other sexual penetration might be used to retain virginity (sometimes called "technical virginity)" or labeled "outercourse".[34] One reason virginity loss is often based on penile–vaginal intercourse is because heterosexual couples may engage in anal or oral sex as a way of being sexually active while maintaining that they are virgins since they have not engaged in the reproductive act of coitus.[35] Some gay men consider frotting or oral sex as a way of maintaining their virginities, with penile-anal penetration used as sexual intercourse and for virginity loss, while other gay men may consider frotting or oral sex as their main forms of sexual activity.[13][36][37] Lesbians may categorize oral sex or fingering as sexual intercourse and subsequently an act of virginity loss,[13][38] or tribadism as a primary form of sexual activity.[39][40]

Researchers commonly use sexual intercourse to denote penile–vaginal intercourse while using specific words, such as anal sex or oral sex, for other sexual behaviors.[41] Scholars Richard M. Lerner and Laurence Steinberg state that researchers also "rarely disclose" how they conceptualize sex "or even whether they resolved potential discrepancies" in conceptualizations of sex.[38] Lerner and Steinberg attribute researchers' focus on penile–vaginal sex to "the larger culture's preoccupation with this form of sexual activity," and have expressed concern that the "widespread, unquestioned equation of penile–vaginal intercourse with sex reflects a failure to examine systematically 'whether the respondent's understanding of the question [about sexual activity] matches what the researcher had in mind'".[38] This focus can also relegate other forms of mutual sexual activity to foreplay or contribute to them not being regarded as "real sex", and limits the meaning of rape.[42][43] It may also be that conceptually conflating sexual activity with vaginal intercourse and sexual function hinders and limits information about sexual behavior that non-heterosexual people may be engaging in, or information about heterosexuals who may be engaging in non–vaginal sexual activity.[42]

Studies regarding the meaning of sexual intercourse sometimes conflict. While most consider penile–vaginal intercourse to be sex, whether anal or oral intercourse are considered sex is more debatable, with oral sex ranking lowest.[44][45] The Centers for Disease Control and Prevention (CDC) stated that "although there are only limited national data about how often adolescents engage in oral sex, some data suggest that many adolescents who engage in oral sex do not consider it to be 'sex'; therefore they may use oral sex as an option to experience sex while still, in their minds, remaining abstinent".[46] Upton et al. stated, "It is possible that individuals who engage in oral sex, but do not consider it as 'sex', may not associate the acts with the potential health risks they can bring."[44] In other cases, condom use is a factor, with some men stating that sexual activity involving the protection of a condom is not "real sex" or "the real thing".[47][48] This view is common among men in Africa,[47][48] where sexual activity involving the protection of a condom is often associated with emasculation because condoms prevent direct penile–to–skin genital contact.[47]

Stimulation

Sexual intercourse or other sexual activity can encompass various sexually stimulating factors (physiological stimulation or psychological stimulation), including different sex positions (such as the missionary position, the most common human sex position[49]) or the use of sex toys.[50][51] Foreplay may precede some sexual activities, often leading to sexual arousal of the partners and resulting in the erection of the penis or natural lubrication of the vagina.[52] It is also common for people to be as sexually satisfied by being kissed, touched erotically, or held as they are by sexual intercourse.[53]

Non-primate females copulate only when in estrus,[54] but sexual intercourse is possible at any time of the menstrual cycle for women.[55][56] Sex pheromones facilitate copulatory reflexes in various organisms, but, in humans, the detection of pheromones is impaired and they have only residual effects.[57] Non-primate females put themselves in the crucial lordosis position and remain motionless, but these motor copulatory reflexes are no longer functional in women.[54]

Édouard-Henri Avril depiction of a woman on top position, a position that is more likely to stimulate the clitoris[58]

During coitus, the partners orient their hips to allow the penis to move back and forth in the vagina to cause friction, typically without fully removing the penis. In this way, they stimulate themselves and each other, often continuing until orgasm in either or both partners is achieved.[10][59]

For human females, stimulation of the clitoris plays a significant role in sexual activity; 70–80% of women require direct clitoral stimulation to achieve orgasm,[60][61][62] though indirect clitoral stimulation (for example, via vaginal intercourse) may also be sufficient (see orgasm in females).[63][64] Because of this, some couples may engage in the woman on top position or the coital alignment technique, a technique combining the "riding high" variation of the missionary position with pressure-counterpressure movements performed by each partner in rhythm with sexual penetration, to maximize clitoral stimulation.[58][65]

Édouard-Henri Avril depiction of cunnilingus in the life of Sappho

Anal sex involves stimulation of the anus, anal cavity, sphincter valve or rectum; it most commonly means the insertion of a man's penis into another person's rectum, but may also mean the use of sex toys or fingers to penetrate the anus, or oral sex on the anus (anilingus), or pegging.[66]

Oral sex consists of all the sexual activities that involve the use of the mouth and throat to stimulate genitalia or anus. It is sometimes performed to the exclusion of all other forms of sexual activity, and may include the ingestion or absorption of semen (during fellatio) or vaginal fluids (during cunnilingus).[50][67]

Fingering (or digital penetration or digital intercourse) involves the manual manipulation of the clitoris, rest of the vulva, vagina or anus for the purpose of sexual arousal and sexual stimulation; it may constitute the entire sexual encounter or it may be part of mutual masturbation, foreplay or other sexual activities.[22][68][69]

Reproduction

Chance of fertilization by menstrual cycle day relative to ovulation[70]

Natural human reproduction involves penile–vaginal penetration,[71] during which semen, containing male gametes known as sperm cells or spermatozoa, is expelled via ejaculation through the penis into the vagina. The sperm passes through the vaginal vaultcervix and into the uterus, and then into the fallopian tubes. Millions of sperm are present in each ejaculation to increase the chances of fertilization (see sperm competition), but only one reaching an egg or ovum is sufficient to achieve fertilization. When a fertile ovum from the female is present in the fallopian tubes, the male gamete joins with the ovum, resulting in fertilization and the formation of a new embryo. When a fertilized ovum reaches the uterus, it becomes implanted in the lining of the uterus (the endometrium) and a pregnancy begins.[71][72]

Pregnancy rates for sexual intercourse are highest during the menstrual cycle time from some 5 days before until 1 to 2 days after ovulation.[73] For optimal pregnancy chance, there are recommendations of sexual intercourse every 1 or 2 days,[74] or every 2 or 3 days.[75] Studies have shown no significant difference between different sex positions and pregnancy rate, as long as it results in ejaculation into the vagina.[76]

When a sperm donor has sexual intercourse with a woman who is not his partner and for the sole purpose of impregnating the woman, this may be known as natural insemination, as opposed to artificial insemination. Artificial insemination is a form of assisted reproductive technology, which are methods used to achieve pregnancy by artificial or partially artificial means.[77] For artificial insemination, sperm donors may donate their sperm through a sperm bank, and the insemination is performed with the express intention of attempting to impregnate the female; to this extent, its purpose is the medical equivalent of sexual intercourse.[78][79] Reproductive methods also extend to gay and lesbian couples. For gay male pairings, there is the option of surrogate pregnancy; for lesbian couples, there is donor insemination in addition to choosing surrogate pregnancy.[80][81]

Safe sex and birth control

There are a variety of safe sex methods that are practiced by heterosexual and same-sex couples, including non-penetrative sex acts,[12][82] and heterosexual couples may use oral or anal sex (or both) as a means of birth control.[83][84] However, pregnancy can still occur with anal sex or other forms of sexual activity if the penis is near the vagina (such as during intercrural sex or other genital-genital rubbing) and its sperm is deposited near the vagina's entrance and travels along the vagina's lubricating fluids; the risk of pregnancy can also occur without the penis being near the vagina because sperm may be transported to the vaginal opening by the vagina coming in contact with fingers or other non-genital body parts that have come in contact with semen.[85][86]

Safe sex is a relevant harm reduction philosophy[87] and condoms are used as a form of safe sex and contraception. Condoms are widely recommended for the prevention of sexually transmitted infections (STIs).[87] According to reports by the National Institutes of Health (NIH) and World Health Organization (WHO), correct and consistent use of latex condoms reduces the risk of HIV/AIDS transmission by approximately 85–99% relative to risk when unprotected.[88][89] Condoms are rarely used for oral sex and there is significantly less research on behaviors with regard to condom use for anal and oral sex.[90] The most effective way to avoid sexually transmitted infections is to abstain from sexual intercourse, especially vaginal, anal, and oral sexual intercourse.[87]

Decisions and options concerning birth control can be affected by cultural reasons, such as religion, gender roles or folklore.[91] In the predominantly Catholic countries Ireland, Italy and the Philippines, fertility awareness and the rhythm method are emphasized while disapproval is expressed with regard to other contraceptive methods.[11] Worldwide, sterilization is a more common birth control method,[11] and use of the intrauterine device (IUD) is the most common and effective way of reversible contraception.[11][92] Conception and contraception are additionally a life-and-death situation in developing countries, where one in three women give birth before age 20; however, 90% of unsafe abortions in these countries could be prevented by effective contraception use.[11]

The National Survey of Sexual Health and Behavior (NSSHB) indicated in 2010 that "1 of 4 acts of vaginal intercourse are condom-protected in the U.S. (1 in 3 among singles)," that "condom use is higher among black and Hispanic Americans than among white Americans and those from other racial groups," and that "adults using a condom for intercourse were just as likely to rate the sexual extent positively in terms of arousal, pleasure and orgasm than when having intercourse without one".[93]

Prevalence

"Coition of a Hemisected Man and Woman" (c. 1492), an interpretation of what happens inside the body during coitus, by Leonardo da Vinci

Penile–vaginal penetration is the most common form of sexual intercourse.[2][20] Studies indicate that most heterosexual couples engage in vaginal intercourse nearly every sexual encounter.[20] The National Survey of Sexual Health and Behavior (NSSHB) reported in 2010 that vaginal intercourse is "the most prevalent sexual behavior among men and women of all ages and ethnicities".[20] Clint E. Bruess et al. stated that it "is the most frequently studied behavior" and is "often the focus of sexuality education programming for youth."[94] Weiten et al. said that it "is the most widely endorsed and practiced sexual act in our society."[40]

Regarding oral or anal intercourse, the CDC stated in 2009, "Studies indicate that oral sex is commonly practiced by sexually active male-female and same-gender couples of various ages, including adolescents."[46] Oral sex is significantly more common than anal sex.[40][45] The 2010 NSSHB study reported that vaginal intercourse was practiced more than insertive anal intercourse among men, but that 13% to 15% of men aged 25 to 49 practiced insertive anal intercourse. Receptive anal intercourse was infrequent among men, with approximately 7% of men aged 14 to 94 years old having said that they were a receptive partner during anal intercourse. The study said that fewer women reported engaging in anal sex than other partnered sexual behaviors. It was estimated that 10% to 14% of women aged 18 to 39 years old practiced anal sex in the past 90 days, and that most of the women who engage in anal sex said they practiced it once a month or a few times a year.[20]

Age at first intercourse

The prevalence of sexual intercourse has been compared cross-culturally. In 2003, Michael Bozon of the French Institut national d'études démographiques conducted a cross-cultural study titled "At what age do women and men have their first sexual intercourse?" In the first group of the contemporary cultures he studied, which included sub-Saharan Africa (listing MaliSenegal and Ethiopia), the data indicated that the age of men at sexual initiation in these societies is at later ages than that of women, but is often extra-marital; the study considered the Indian subcontinent to also fall into this group, though data was only available from Nepal.[95][96]

In the second group, the data indicated families encouraged daughters to delay marriage, and to abstain from sexual activity before that time. However, sons are encouraged to gain experience with older women or prostitutes before marriage. Age of men at sexual initiation in these societies is at lower ages than that of women; this group includes south European and Latin cultures (Portugal, Greece and Romania are noted) and such from Latin America (Brazil, Chile, and the Dominican Republic). The study considered many Asian societies to also fall into this group, although matching data was only available from Thailand.[95][96]

In the third group, age of men and women at sexual initiation was more closely matched; there were two sub-groups, however. In non-Latin, Catholic countries (Poland and Lithuania are mentioned), age at sexual initiation was higher, suggesting later marriage and reciprocal valuing of male and female virginity. The same pattern of late marriage and reciprocal valuing of virginity was reflected in Singapore and Sri Lanka. The study considered China and Vietnam to also fall into this group, though data were not available.[95][96] In northern and eastern European countries, age at sexual initiation was lower, with both men and women involved in sexual intercourse before any union formation; the study listed Switzerland, Germany and the Czech Republic as members of this group.[95][96]

Concerning United States data, tabulations by the National Center for Health Statistics report that the age of first sexual intercourse was 17.1 years for both males and females in 2010.[97] The CDC stated that 45.5 percent of girls and 45.7 percent of boys had engaged in sexual activity by 19 in 2002; in 2011, reporting their research from 2006 to 2010, they stated that 43% of American unmarried teenage girls and 42% of American unmarried teenage boys have ever engaged in sexual intercourse.[98] The CDC also reports that American girls will most likely lose their virginity to a boy who is 1 to 3 years older than they are.[98] Between 1988 and 2002, the percentage of people in the U.S. who had sexual intercourse between the ages of 15 to 19 fell from 60 to 46 percent for never-married males, and from 51 to 46 percent for never-married females.[99]

Health effects

Benefits

In humans, sexual intercourse and sexual activity in general have been reported as having health benefits as varied as increased immunity by increasing the body's production of antibodies and subsequent lower blood pressure,[100][101] and decreased risk of prostate cancer.[100] Sexual intimacy and orgasms increase levels of the hormone oxytocin (also known as "the love hormone"), which can help people bond and build trust.[101][102] Oxytocin is believed to have a more significant impact on women than on men, which may be why women associate sexual attraction or sexual activity with romance and love more than men do.[6] A long-term study of 3,500 people between ages 18 and 102 by clinical neuropsychologist David Weeks indicated that, based on impartial ratings of the subjects' photographs, sex on a regular basis helps people look significantly chronologically younger.[103]

Risks

Sexually transmitted infections (STIs) are bacteriaviruses or parasites that are spread by sexual contact, especially vaginal, anal, or oral intercourse, or unprotected sex.[104][105] Oral sex is less risky than vaginal or anal intercourse.[106] Many times, STIs initially do not cause symptoms, increasing the risk of unknowingly passing the infection on to a sex partner or others.[107][108]

There are 19 million new cases of sexually transmitted infections every year in the U.S.,[109] and, in 2005, the World Health Organization (WHO) estimated that 448 million people aged 15–49 were infected per year with curable STIs (such as syphilisgonorrhea and chlamydia).[110] Some STIs can cause a genital ulcer; even if they do not, they increase the risk of both acquiring and passing on HIV up to ten-fold.[110] Hepatitis B can also be transmitted through sexual contact.[111] Globally, there are about 257 million chronic carriers of hepatitis B.[112] HIV is one of the world's leading infectious killers; in 2010, approximately 30 million people were estimated to have died because of it since the beginning of the epidemic. Of the 2.7 million new HIV infections estimated to occur worldwide in 2010, 1.9 million (70%) were in Africa. The World Health Organization also stated that the "estimated 1.2 million Africans who died of HIV-related illnesses in 2010 comprised 69% of the global total of 1.8 million deaths attributable to the epidemic."[113] It is diagnosed by blood tests, and while no cure has been found, it can be controlled by management through antiretroviral drugs for the disease, and patients can enjoy healthy and productive lives.[114]

In cases where infection is suspected, early medical intervention is highly beneficial in all cases. The CDC stated "the risk of HIV transmission from an infected partner through oral sex is much less than the risk of HIV transmission from anal or vaginal sex," but that "measuring the exact risk of HIV transmission as a result of oral sex is very difficult" and that this is "because most sexually active individuals practice oral sex in addition to other forms of sex, such as vaginal or anal sex, when transmission occurs, it is difficult to determine whether it occurred as a result of oral sex or other more risky sexual activities". They added that "several co-factors may increase the risk of HIV transmission through oral sex"; this includes ulcers, bleeding gums, genital sores, and the presence of other STIs.[46]

In 2005, the World Health Organization estimated that 123 million women become pregnant worldwide each year, and around 87 million of those pregnancies or 70.7% are unintentional. Approximately 46 million pregnancies per year reportedly end in induced abortion.[115] Approximately 6 million U.S. women become pregnant per year. Out of known pregnancies, two-thirds result in live births and roughly 25% in abortions; the remainder end in miscarriage. However, many more women become pregnant and miscarry without even realizing it, instead mistaking the miscarriage for an unusually heavy menstruation.[116] The U.S. teenage pregnancy rate fell by 27 percent between 1990 and 2000, from 116.3 pregnancies per 1,000 girls aged 15–19 to 84.5. This data includes live births, abortions, and fetal losses. Almost 1 million American teenage women, 10% of all women aged 15–19 and 19% of those who report having had intercourse, become pregnant each year.[117]

Sexual activity can increase the expression of a gene transcription factor called ΔFosB (delta FosB) in the brain's reward center;[118][119][120] consequently excessively frequent engagement in sexual activity on a regular (daily) basis can lead to the overexpression of ΔFosB, inducing an addiction to sexual activity.[118][119][120] Sexual addiction or hypersexuality is often considered an impulse control disorder or a behavioral addiction. It has been linked to atypical levels of dopamine, a neurotransmitter. This behavior is characterized by a fixation on sexual intercourse and disinhibition. It was proposed that this 'addictive behavior' be classified in DSM-5 as an impulsive–compulsive behavioral disorder. Addiction to sexual intercourse is thought to be genetically linked. Those having an addiction to sexual intercourse have a higher response to visual sexual cues in the brain. Those seeking treatment will typically see a physician for pharmacological management and therapy.[121] One form of hypersexuality is Kleine–Levin syndrome. It is manifested by hypersomnia and hypersexuality and remains relatively rare.[122]

Sexual activity can directly cause death, particularly due to coronary circulation complications, which is sometimes called coital death, coital sudden death or coital coronary.[10][123][124] However, coital deaths are significantly rare.[123] People, especially those who get little or no physical exercise, have a slightly increased risk of triggering a heart attack or sudden cardiac death when they engage in sexual intercourse or any vigorous physical exercise that is engaged in on a sporadic basis.[124] Regular exercise reduces, but does not eliminate, the increased risk.[124]

Duration and genital complications

Sexual intercourse, when involving a male participant, often ends when the male has ejaculated, and thus the partner might not have time to reach orgasm.[125] In addition, premature ejaculation (PE) is common, and women often require a substantially longer duration of stimulation with a sexual partner than men do before reaching an orgasm.[52][126][127] Scholars, such as Weiten et al., state that "many couples are locked into the idea that orgasms should be achieved only through intercourse [penile-vaginal sex]," that "the word foreplay suggests that any other form of sexual stimulation is merely preparation for the 'main event'" and that "because women reach orgasm through intercourse less consistently than men," they are likelier than men to fake an orgasm to satisfy their sexual partners.[52]

Painting of a couple (a prince and lady) prolonging sexual intercourse

In 1991, scholars from the Kinsey Institute stated, "The truth is that the time between penetration and ejaculation varies not only from man to man, but from one time to the next for the same man." They added that the appropriate length for sexual intercourse is the length of time it takes for both partners to be mutually satisfied, emphasizing that Kinsey "found that 75 percent of men ejaculated within two minutes of penetration. But he didn't ask if the men or their partners considered two minutes mutually satisfying" and "more recent research reports slightly longer times for intercourse".[128] A 2008 survey of Canadian and American sex therapists stated that the average time for heterosexual intercourse (coitus) was 7 minutes and that 1 to 2 minutes was too short, 3 to 7 minutes was adequate and 7 to 13 minutes desirable, while 10 to 30 minutes was too long.[20][129]

Anorgasmia is regular difficulty reaching orgasm after ample sexual stimulation, causing personal distress.[130] This is significantly more common in women than in men,[131][132] which has been attributed to the lack of sex education with regard to women's bodies, especially in sex-negative cultures, such as clitoral stimulation usually being key for women to orgasm.[132] The physical structure of coitus favors penile stimulation over clitoral stimulation; the location of the clitoris then usually necessitates manual or oral stimulation in order for the woman to achieve orgasm.[52] Approximately 25% of women report difficulties with orgasm,[20] 10% of women have never had an orgasm,[133] and 40% or 40–50% have either complained about sexual dissatisfaction or experienced difficulty becoming sexually aroused at some point in their lives.[134]

Vaginismus is involuntary tensing of the pelvic floor musculature, making coitus, or any form of penetration of the vagina, distressing, painful and sometimes impossible for women. It is a conditioned reflex of the pubococcygeus muscle, and is sometimes referred to as the PC muscle. Vaginismus can be hard to overcome because if a woman expects to experience pain during sexual intercourse, this can cause a muscle spasm, which results in painful sexual intercourse.[132][135] Treatment of vaginismus often includes both psychological and behavioral techniques, including the use of vaginal dilators.[136] Additionally, the use of Botox as a medical treatment for vaginismus has been tested and administered.[137] Painful or uncomfortable sexual intercourse may also be categorized as dyspareunia.[136]

Approximately 40% of males reportedly suffer from some form of erectile dysfunction (ED) or impotence, at least occasionally.[138] Premature ejaculation has been reported to be more common than erectile dysfunction, although some estimates suggest otherwise.[126][127][138] Due to various meanings of the disorder, estimates for the prevalence of premature ejaculation vary significantly more than for erectile dysfunction.[126][127] For example, the Mayo Clinic states, "Estimates vary, but as many as 1 out of 3 men may be affected by [premature ejaculation] at some time."[139] Further, "Masters and Johnson speculated that premature ejaculation is the most common sexual dysfunction, even though more men seek therapy for erectile difficulties" and that this is because "although an estimated 15 percent to 20 percent of men experience difficulty controlling rapid ejaculation, most do not consider it a problem requiring help, and many women have difficulty expressing their sexual needs".[128] The American Urological Association (AUA) estimates that premature ejaculation could affect 21 percent of men in the United States.[140]

For those whose impotence is caused by medical conditions, prescription drugs such as ViagraCialis, and Levitra are available. However, doctors caution against the unnecessary use of these drugs because they are accompanied by serious risks such as increased chance of heart attack.[141] The selective serotonin reuptake inhibitor (SSRI) and antidepressant drug dapoxetine has been used to treat premature ejaculation.[142] In clinical trials, those with PE who took dapoxetine experienced sexual intercourse three to four times longer before orgasm than without the drug.[143] Another ejaculation-related disorder is delayed ejaculation, which can be caused as an unwanted side effect of antidepressant medications such as fluvoxamine; however, all SSRIs have ejaculation-delaying effects, and fluvoxamine has the least ejaculation-delaying effects.[144]

Sexual intercourse remains possible after major medical treatment of the reproductive organs and structures. This is especially true for women. Even after extensive gynecological surgical procedures (such as hysterectomyoophorectomysalpingectomydilation and curettagehymenotomyBartholin gland surgery, abscess removal, vestibulectomylabia minora reduction, cervical conizationsurgical and radiological cancer treatments and chemotherapy), coitus can continue. Reconstructive surgery remains an option for women who have experienced benign and malignant conditions.[145]

Disabilities and other complications

Obstacles that those with disabilities face with regard to engaging in sexual intercourse include pain, depression, fatigue, negative body image, stiffness, functional impairment, anxiety, reduced libido, hormonal imbalance, and drug treatment or side effects. Sexual functioning has been regularly identified as a neglected area of the quality of life in patients with rheumatoid arthritis.[146] For those that must take opioids for pain control, sexual intercourse can become more difficult.[147] Having a stroke can also largely impact on the ability to engage in sexual intercourse.[148] Although disability-related pain, including as a result of cancer, and mobility impairment can hamper sexual intercourse, in many cases, the most significant impediments to sexual intercourse for individuals with a disability are psychological.[149] In particular, people who have a disability can find sexual intercourse daunting due to issues involving their self-concept as a sexual being, or a partner's discomfort or perceived discomfort.[149] Temporary difficulties can arise with alcohol and sex, as alcohol can initially increase interest through disinhibition but decrease capacity with greater intake; however, disinhibition can vary depending on the culture.[150][151]

The mentally disabled also are subject to challenges in participating in sexual intercourse. Women with intellectual disabilities (ID) are often presented with situations that prevent sexual intercourse. This can include the lack of a knowledgeable healthcare provider trained and experienced in counseling those with ID on sexual intercourse. Those with ID may have hesitations regarding the discussion of the topic of sex, a lack of sexual knowledge and limited opportunities for sex education. In addition there are other barriers such as a higher prevalence of sexual abuse and assault. These crimes often remain underreported. There remains a lack of "dialogue around this population's human right to consensual sexual expression, undertreatment of menstrual disorders, and legal and systemic barriers". Women with ID may lack sexual health care and sex education. They may not recognize sexual abuse. Consensual sexual intercourse is not always an option for some. Those with ID may have limited knowledge and access to contraception, screening for sexually transmitted infections and cervical cancer.[152]

Social effects

Adults

Sexual intercourse may be for reproductive, relational, or recreational purposes.[153] It often plays a strong role in human bonding.[6] In many societies, it is normal for couples to have sexual intercourse while using some method of birth control, sharing pleasure and strengthening their emotional bond through sexual activity even though they are deliberately avoiding pregnancy.[6]

In humans and bonobos, the female undergoes relatively concealed ovulation so that male and female partners commonly do not know whether she is fertile at any given moment. One possible reason for this distinct biological feature may be formation of strong emotional bonds between sexual partners important for social interactions and, in the case of humans, long-term partnership rather than immediate sexual reproduction.[55]

Sexual dissatisfaction due to the lack of sexual intercourse is associated with increased risk of divorce and relationship dissolution, especially for men.[154][155][156] Some research, however, indicates that general dissatisfaction with marriage for men results if their wives flirted with, erotically kissed or became romantically or sexually involved with another man (infidelity),[154][155] and that this is especially the case for men with a lower emotional and composite marital satisfaction.[156] Other studies report that the lack of sexual intercourse does not significantly result in divorce, though it is commonly one of the various contributors to it.[157][158] According to the 2010 National Survey of Sexual Health and Behavior (NSSHB), men whose most recent sexual encounter was with a relationship partner reported greater arousal, greater pleasure, fewer problems with erectile function, orgasm, and less pain during the event than men whose last sexual encounter was with a non-relationship partner.[159]

For women, there is often a complaint about the lack of their spouses' sexual spontaneity. Decreased sexual activity among these women may be the result of their perceived failure to maintain ideal physical attractiveness or because their sexual partners' health issues have hindered sexual intercourse.[160] Some women express that their most satisfying sexual experiences entail being connected to someone, rather than solely basing satisfaction on orgasm.[125][161] With regard to divorce, women are more likely to divorce their spouses for a one-night stand or various infidelities if they are in less cooperative or high-conflict marriages.[156]

Research additionally indicates that non-married couples who are cohabiting engage in sexual intercourse more often than married couples, and are more likely to participate in sexual activity outside of their sexual relationships; this may be due to the "honeymoon" effect (the newness or novelty of sexual intercourse with the partner), since sexual intercourse is usually practiced less the longer a couple is married, with couples engaging in sexual intercourse or other sexual activity once or twice a week, or approximately six to seven times a month.[162] Sexuality in older age also affects the frequency of sexual intercourse, as older people generally engage in sexual intercourse less frequently than younger people do.[162]

Adolescents

Adolescents commonly use sexual intercourse for relational and recreational purposes, which may negatively or positively impact their lives. For example, while teenage pregnancy may be welcomed in some cultures, it is also commonly disparaged, and research suggests that the earlier onset of puberty for children puts pressure on children and teenagers to act like adults before they are emotionally or cognitively ready.[163] Some studies have concluded that engaging in sexual intercourse leaves adolescents, especially girls, with higher levels of stress and depression, and that girls may be likelier to engage in sexual risk (such as sexual intercourse without the use of a condom),[164][165] but it may be that further research is needed in these areas.[165] In some countries, such as the United States, sex education and abstinence-only sex education curricula are available to educate adolescents about sexual activity; these programs are controversial, as debate exists as to whether teaching children and adolescents about sexual intercourse or other sexual activity should only be left up to parents or other caregivers.[166]

Some studies from the 1970s through 1990s suggested an association between self-esteem and sexual intercourse among adolescents,[167] while other studies, from the 1980s and 1990s, reported that the research generally indicates little or no relationship between self-esteem and sexual activity among adolescents.[168] By the 1990s, the evidence mostly supported the latter,[168] and further research has supported little or no relationship between self-esteem and sexual activity among adolescents.[169][170] Scholar Lisa Arai stated, "The idea that early sexual activity and pregnancy is linked to low self-esteem became fashionable in the latter half of the 20th century, particularly in the US," adding that, "Yet, in a systematic review of the relationship between self-esteem and teenagers' sexual behaviours, attitudes and intentions (which analyzed findings from 38 publications) 62% of behavioral findings and 72% of the attitudinal findings exhibited no statistically significant associations (Goodson et al, 2006)."[170] Studies that do find a link suggest that non-virgin boys have higher self-esteem than virgin boys and that girls who have low self-esteem and poor self-image are more prone to risk-taking behaviors, such as unprotected sex and multiple sexual partners.[167][169][170]

Psychiatrist Lynn Ponton wrote, "All adolescents have sex lives, whether they are sexually active with others, with themselves, or seemingly not at all", and that viewing adolescent sexuality as a potentially positive experience, rather than as something inherently dangerous, may help young people develop healthier patterns and make more positive choices regarding sexual activity.[163] Researchers state that long-term romantic relationships allow adolescents to gain the skills necessary for high-quality relationships later in life.[171] Overall, positive romantic relationships among adolescents can result in long-term benefits. High-quality romantic relationships are associated with higher commitment in early adulthood,[172] and are positively associated with social competence.[173][174]

Ethical, religious, and legal views

General

Erotic painting on ancient Greek kylix

While sexual intercourse, as coitus, is the natural mode of reproduction for the human species, humans have intricate moral and ethical guidelines which regulate the practice of sexual intercourse and vary according to religious and governmental laws. Some governments and religions also have strict designations of "appropriate" and "inappropriate" sexual behavior, which include restrictions on the types of sex acts which are permissible. A historically prohibited or regulated sex act is anal sex.[175][176]

Sexual offenses

Sexual intercourse with a person against their will, or without their consent, is rape, but may also be called sexual assault; it is considered a serious crime in most countries.[177][178] More than 90% of rape victims are female, 99% of rapists male, and only about 5% of rapists are strangers to the victims.[178]

Most countries have age of consent laws which set the minimum legal age with whom an older person may engage in sexual intercourse, usually set at 16 to 18, but ranges from 12 to 20, years of age. In some societies, an age of consent is set by non-statutory custom or tradition.[179] Sex with a person under the age of consent, regardless of their stated consent, is often considered sexual assault or statutory rape depending on differences in ages of the participants. Some countries treat any sex with a person of diminished or insufficient mental capacity to give consent, regardless of age, as rape.[180]

Max Slevogt depiction of rape

Robert Francoeur et al. stated that "prior to the 1970s, rape definitions of sex often included only penile-vaginal sexual intercourse."[181] Authors Pamela J. Kalbfleisch and Michael J. Cody stated that this made it so that if "sex means penile-vaginal intercourse, then rape means forced penile-vaginal intercourse, and other sexual behaviors – such as fondling a person's genitals without her or his consent, forced oral sex, and same-sex coercion – are not considered rape"; they stated that "although some other forms of forced sexual contact are included within the legal category of sodomy (e.g., anal penetration and oral-genital contact), many unwanted sexual contacts have no legal grounding as rape in some states".[43] Ken Plumber argued that the legal meaning "of rape in most countries is unlawful sexual intercourse which means the penis must penetrate the vagina" and that "other forms of sexual violence towards women such as forced oral sex or anal intercourse, or the insertion of other objects into the vagina, constitute the 'less serious' crime of sexual assault".[182]

Over time, the meaning of rape broadened in some parts of the world to include many types of sexual penetration, including anal intercourse, fellatio, cunnilingus, and penetration of the genitals or rectum by an inanimate object.[181] Until 2012, the Federal Bureau of Investigation (FBI) still considered rape a crime solely committed by men against women. In 2012, they changed the meaning from "The carnal knowledge of a female forcibly and against her will" to "The penetration, no matter how slight, of the vagina or anus with any body part or object, or oral penetration by a sex organ of another person, without the consent of the victim." The meaning does not change federal or state criminal codes or impact charging and prosecution on the federal, state or local level, but instead assures that rape will be more accurately reported nationwide.[183][184] In some instances, penetration is not required for the act to be categorized as rape.[185]

In most societies around the world, the concept of incest exists and is criminalized. James Roffee, a senior lecturer in criminology at Monash University,[186] addressed potential harm associated with familial sexual activity, such as resulting children born with deficiencies. However, the law is more concerned with protecting the rights of people who are potentially subjected to such abuse. This is why familial sexual relationships are criminalized, even if all parties are consensual. There are laws prohibiting all kinds of sexual activity between relatives, not necessarily penetrative sex. These laws refer to grandparents, parents, children, siblings, aunts and uncles. There are differences between states in terms of the severity of punishments and what they consider to be a relative, including biological parents, step-parents, adoptive parents and half-siblings.[187]

Another sexual matter concerning consent is zoophilia, which is a paraphilia involving sexual activity between human and non-human animals, or a fixation on such practice.[188][189][190] Human sexual activity with non-human animals is not outlawed in some jurisdictions, but it is illegal in others under animal abuse laws or laws dealing with crimes against nature.[191]

Romantic relationships

Marriage and relationships

Sexual intercourse has traditionally been considered an essential part of a marriage, with many religious customs requiring consummation of the marriage and citing marriage as the most appropriate union for sexual reproduction (procreation).[192] In such cases, a failure for any reason to consummate the marriage would be considered a ground for annulment (which does not require a divorce process). Sexual relations between marriage partners have been a "marital right" in various societies and religions, both historically and in modern times, especially with regard to a husband's rights to his wife.[193][194][195] Until the late 20th century, there was usually a marital exemption in rape laws which precluded a husband from being prosecuted under the rape law for forced sex with his wife.[196] Author Oshisanya, 'lai Oshitokunbo stated, "As the legal status of women has changed, the concept of a married man's or woman's marital right to sexual intercourse has become less widely held."[197]

Adultery (engaging in sexual intercourse with someone other than one's spouse) has been, and remains, a criminal offense in some jurisdictions.[198][199] Sexual intercourse between unmarried partners and cohabitation of an unmarried couple are also illegal in some jurisdictions.[200][201] Conversely, in other countries, marriage is not required, socially or legally, in order to have sexual intercourse or to procreate (for example, the majority of births are outside of marriage in countries such as Iceland, Norway, Sweden, Denmark, Bulgaria, Estonia, Slovenia, France, Belgium).[202]

With regard to divorce laws, the refusal to engage in sexual intercourse with one's spouse may give rise to a grounds for divorce, which may be listed under "grounds of abandonment".[203] Concerning no-fault divorce jurisdictions, author James G. Dwyer stated that no-fault divorce laws "have made it much easier for a woman to exit a marital relationship, and wives have obtained greater control over their bodies while in a marriage" because of legislative and judicial changes regarding the concept of a marital exemption when a man rapes his wife.[193]

There are various legal positions regarding the meaning and legality of sexual intercourse between persons of the same sex or gender. For example, in the 2003 New Hampshire Supreme Court case Blanchflower v. Blanchflower, it was held that female same-sex sexual relations, and same-sex sexual practices in general, did not constitute sexual intercourse, based on a 1961 entry in Webster's Third New International Dictionary that categorizes sexual intercourse as coitus; and thereby an accused wife in a divorce case was found not guilty of adultery.[204][205] Some countries consider same-sex sexual behavior an offense punishable by imprisonment or execution; this is the case, for example, in Islamic countries, including LGBT issues in Iran.[206][207]

Opposition to same-sex marriage is largely based on the belief that sexual intercourse and sexual orientation should be of a heterosexual nature.[208][209][210] The recognition of such marriages is a civil rights, political, social, moral and religious issue in many nations, and the conflicts arise over whether same-sex couples should be allowed to enter into marriage, be required to use a different status (such as a civil union, which either grant equal rights as marriage or limited rights in comparison to marriage), or not have any such rights. A related issue is whether the word marriage should be applied.[209][210]

Religious views

There are wide differences in religious views with regard to sexual intercourse in or outside of marriage:

  • Most denominations of Christianity, including Catholicism, have strict views or rules on what sexual practices are and are not acceptable.[211] Most Christian views on sexual intercourse are influenced by various interpretations of the Bible.[212] Sexual intercourse outside of marriage, for example, is considered a sin in some churches; in such cases, sexual intercourse may be called a sacred covenant, holy, or a holy sacrament between husband and wife.[211][212] Historically, Christian teachings often promoted celibacy,[213] although today usually only certain members (for example, certain religious leaders) of some groups take a vow of celibacy, forsaking both marriage and any type of sexual or romantic activity.[212] The Bible may be interpreted as endorsing penile-vaginal penetration as the only form of acceptable sexual activity,[214][215] while other interpretations view the Bible as not being clear on oral sex or other particular sexual behaviors and that it is a personal decision as to whether oral sex is acceptable within marriage.[214][216][217] Some sects consider the use of birth control to prevent sexual reproduction a grave sin against God and marriage, as they believe that the main purpose of marriage, or one of its primary purposes, is to produce children, while other sects do not hold such beliefs.[218] The Bible also prohibits sexual intercourse during menstruation.[217]
    • In the Roman Catholic Church, if a matrimonial celebration takes place (ratification), but the spouses have not yet engaged in intercourse (consummation), then the marriage is considered to be a marriage via ratum sed non consummatum. Such a marriage, regardless of the reason for non-consummation, can be dissolved by the pope.[219]
    • In The Church of Jesus Christ of Latter-day Saints (LDS Church) sexual relations within the bonds of matrimony are seen as sacred. Latter-day Saints consider sexual relations to be ordained of God for the creation of children and for the expression of love between husband and wife. Members are discouraged from having any sexual relations before marriage, and from being unfaithful to their spouses after marriage.[220]
    • Shakers believe that sexual intercourse is the root of all sin and that all people should therefore be celibate, including married couples. The original Shaker community that peaked at 6,000 full members in 1840 dwindled to three members by 2009.[221]
  • In Judaism, a married Jewish man is required to provide his wife with sexual pleasure called onah (literally, "her time"), which is one of the conditions he takes upon himself as part of the Jewish marriage contract, ketubah, that he gives her during the Jewish wedding ceremony. In Jewish views on marriage, sexual desire is not evil, but must be satisfied in the proper time, place and manner.[222]
  • Islam views sex within marriage as something pleasurable, a spiritual activity, and a duty.[223][224][225] Muslim men, both Sunni and Shia, are allowed to marry permanently up to four women. In Shia Islam, men are allowed to enter into an unlimited number of temporary marriages, which are contracted to last for a period of minutes to multiple years and permit sexual intercourse. Sunni women are allowed to enter only one marriage permanently at a time whereas Shia women both temporary or permanent.[clarification needed] Sex outside of marriage (including adultery and fornication), homosexual behavior, and engaging in anal sex are prohibited, and this is commonly defined as zina.[226][227][228]
  • Hinduism has varied views about sexuality,[223] but Hindu society, in general, perceives extramarital sex to be immoral and shameful.[citation needed]
  • Buddhist ethics, in its most general formulation, holds that one should neither be attached to nor crave sensual pleasure since it binds one to the cycle of birth and death, samsara, and prevents one attaining the goal of Nirvana. Since Buddhist monastics (i.e. bhikshus and bhikshunis) are to be fully dedicated towards this goal, they undertake the training rule of total abstinence from sexual intercourse, i.e. of celibacy. Other monastic training rules from the Code of Discipline (Patimokkha or Pratimoksasutra) and canonical Vinaya scriptures are to prevent masturbation, lustfully touching and speaking to members of the other sex, and other forms of sexual behaviour. Buddhist lay people undertake the Five Precepts, the third of which is avoiding sexual misconduct. Peter Harvey says that this precept "relates primarily to the avoidance of causing suffering by one's sexual behaviour. Adultery—'going with the wife of another'—is the most straightforward breach of this precept. The wrongness of this is seen as partly in terms of its being an expression of greed, and partly in terms of its harm to others. It is said that a man breaks the precept if he has intercourse with women who are engaged, or who are still protected by any relative, or young girls not protected by a relative, Clearly, rape and incest are breaches of the precept."[229] The Buddhist Canonical scriptures contain no other regulations or recommendations for lay people—for example, with regards homosexuality, masturbation, sexual practices and contraceptives. However, in keeping with the Buddhist ethical principles of not-harming and avoiding shame, guilt and remorse, socially taboo forms of sexuality as well as obsessive sexual activities can also be seen as being included in the third precept. Later Buddhist authors such as Nagarjuna give various clarifications and recommendations.[230]
  • In the Baháʼí Faith, sexual relationships are permitted only between a husband and wife.[231]
  • Unitarian Universalists, with an emphasis on strong interpersonal ethics, do not place boundaries on the occurrence of sexual intercourse among consenting adults.[232]
  • According to the Brahma Kumaris and Prajapita Brahma Kumaris religion, the power of lust is the root of all evil and worse than murder.[233] Purity (celibacy) is promoted for peace and to prepare for life in forthcoming Heaven on earth for 2,500 years when children will be created by the power of the mind.[234][235]
  • Wiccans are told, as declared within the Charge of the Goddess, to "[l]et [the Goddess'] worship be within the heart that rejoiceth; for behold, all acts of love and pleasure are [the Goddess'] rituals." This statement appears to allow one freedom to explore sensuality and pleasure, and mixed with the final maxim within the Wiccan Rede—"26. Eight words the Wiccan Rede fulfill—an' it harm none, do what ye will."[236]—Wiccans are encouraged to be responsible with their sexual encounters, in whatever variety they may occur.[237]
  • Meher Baba maintained that "In the beginning of married life the partners are drawn to each other by lust as well as love; but with conscious and deliberate cooperation they can gradually lessen the element of lust and increase the element of love. Through this process of sublimation, lust ultimately gives place to deep love."[238]

In some cases, the sexual intercourse between two people is seen as counter to religious law or doctrine. In many religious communities, including the Catholic Church and Mahayana Buddhists, religious leaders are expected to refrain from sexual intercourse in order to devote their full attention, energy, and loyalty to their religious duties.[239]

Zoology

A pair of lions copulating in the Maasai MaraKenya
Mating houseflies

In zoologycopulation often means the process in which a male introduces sperm into the female's body, especially directly into her reproductive tract.[15][24] Spiders have separate male and female sexes. Before mating and copulation, the male spider spins a small web and ejaculates on to it. He then stores the sperm in reservoirs on his large pedipalps, from which he transfers sperm to the female's genitals. The females can store sperm indefinitely.[240]

Many animals that live in water use external fertilization, whereas internal fertilization may have developed from a need to maintain gametes in a liquid medium in the Late Ordovician epoch. Internal fertilization with many vertebrates (such as reptiles, some fish, and most birds) occur via cloacal copulation (see also hemipenis), while mammals copulate vaginally, and many basal vertebrates reproduce sexually with external fertilization.[241][242]

For primitive insects, the male deposits spermatozoa on the substrate, sometimes stored within a special structure; courtship involves inducing the female to take up the sperm package into her genital opening, but there is no actual copulation.[243][244] In groups that have reproduction similar to spiders, such as dragonflies, males extrude sperm into secondary copulatory structures removed from their genital opening, which are then used to inseminate the female. In dragonflies, it is a set of modified sternites on the second abdominal segment.[245] In advanced groups of insects, the male uses its aedeagus, a structure formed from the terminal segments of the abdomen, to deposit sperm directly (though sometimes in a capsule called a spermatophore) into the female's reproductive tract.[246]

Bonobos, chimpanzees and dolphins are species known to engage in heterosexual behaviors even when the female is not in estrus, which is a point in her reproductive cycle suitable for successful impregnation. These species are also known to engage in same-sex sexual behaviors.[17] In these animals, the use of sexual intercourse has evolved beyond reproduction to apparently serve additional social functions (such as bonding).[18]

See also

References

  1. Jump up to:a b Sexual intercourse most commonly means penile–vaginal penetration for sexual pleasure or sexual reproduction; dictionary sources state that it especially means this, and scholarly sources over the years agree. See, for example;
    • "Sexual intercourse"Dictionary.com. Retrieved November 22, 2019.
    • "Sexual intercourse"Merriam-Webster. Retrieved December 5, 2014.
    • "Sexual intercourse"Macmillandictionary.com. Retrieved May 9, 2019.
    • Richard M. LernerLaurence Steinberg (2004). Handbook of Adolescent PsychologyJohn Wiley & Sons. pp. 193–196. ISBN 978-0-471-69044-3. Retrieved April 29, 2013When researchers use the term sex, they nearly always mean sexual intercourse – more specifically, penile–vaginal intercourse. [...] The widespread, unquestioned equation of penile–vaginal intercourse with sex reflects a failure to examine systematically 'whether the respondent's understanding of the question matches what the researcher had in mind.'
    • Fedwa Malti-Douglas (2007). Encyclopedia of Sex and Gender: A-CMacmillan Reference. p. 308. ISBN 978-0-02-865961-9Sexual intercourse. [T]he term coitus indicates a specific act of sexual intercourse that also is known as coition or copulation. This 'coming together' is generally understood in heteronormative terms as the penetration of a woman's vagina by a man's penis.
    • Irving B. Weiner; W. Edward Craighead (2010). The Corsini Encyclopedia of Psychology4John Wiley & Sons. p. 1577. ISBN 978-0-470-17023-6. Retrieved August 21, 2013Human sexual intercourse, or coitus, is one of the most common sexual outlets among adults. Sexual intercourse generally refers to penile penetration of the vagina.
    • Clint E. Bruess; Elizabeth Schroeder (2013). Sexuality Education Theory and PracticeJones & Bartlett Publishers. p. 152. ISBN 978-1-4496-4928-9. Retrieved December 5, 2014In many cultures around the world, vaginal sex is what is usually implied when people refer to 'having sex' or 'sexual intercourse.' It is the most frequently studied behavior and is often the focus of sexuality education programming for youth.
    • Cecie Starr; Beverly McMillan (2015). Human BiologyCengage Learning. p. 339. ISBN 978-1-305-44594-9. Retrieved December 27, 2017Coitus and copulation are both technical terms for sexual intercourse. The male sex act involves an erection, in which the limp penis stiffens and lengthens. It also involves ejaculation, the forceful expulsion of semen into the urethra and out from the penis. [...] During coitus, pelvic thrusts stimulate the penis as well as the female's clitoris and vaginal wall. The stimulation triggers rhythmic, involuntary contractions in smooth muscle in the male reproductive tract, especially the vas deferens and the prostate. The contractions rapidly force sperm out of each epididymis. They also force the contents of seminal vesicles and the prostate gland into the urethra. The resulting mixture, semen, is ejaculated into the vagina.
    • Janell L. Carroll (2018). Sexuality Now: Embracing DiversityCengage Learning. p. 289. ISBN 978-1-337-67206-1. Retrieved November 22, 2019Vaginal intercourse (also referred to as sexual intercourse) involves inserting the penis into the vagina.
  2. Jump up to:a b c Alters S (2012). Essential Concepts for Healthy LivingJones & Bartlett Publishers. pp. 180–181. ISBN 978-1-4496-3062-1Most heterosexuals are familiar with the notion of 'having sex' or sexual intercourse as vaginal sex, the insertion of a penis into a vagina. Vaginal sex, or coitus, is the most common and popular form of intimate sexual activity between partners.
  3. ^ Carroll JL (2018). Sexuality Now: Embracing DiversityCengage Learning. p. 289. ISBN 978-1-337-67206-1Vaginal intercourse (also referred to as sexual intercourse) involves inserting the penis into the vagina.
  4. Jump up to:a b c "Sexual Intercourse"Discovery.com. Archived from the original on August 22, 2008. Retrieved January 12, 2008.
  5. ^ Rathus SA, Nevid JS, Rathus LF (2010). Human Sexuality in a World of DiversityAllyn & Bacon. p. 251. ISBN 978-0-205-78606-0.
  6. Jump up to:a b c d Freberg L (2009). Discovering Biological PsychologyCengage Learning. pp. 308–310. ISBN 978-0-547-17779-3.
  7. Jump up to:a b c d "Defining sexual health: Report of a technical consultation on sexual health" (PDF)World Health Organization. January 2002. p. 4. Retrieved September 5, 2012In English, the term 'sex' is often used to mean 'sexual activity' and can cover a range of behaviours. Other languages and cultures use different terms, with slightly different meanings.
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    • "Sexual Intercourse"Discovery.com. Archived from the original on August 22, 2008. Retrieved January 12, 2008.
    • Nancy W. Denney; David Quadagno (2008). Human SexualityMosby-Year Book. p. 273. ISBN 978-0-8016-6374-1Although the term intercourse is usually used to refer to the insertion of the penis into the vagina, it is also used to refer to oral intercourse or anal intercourse in which the penis is inserted into the mouth or the anus, respectively.
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  10. Jump up to:a b c Kahn AP, Fawcett J (2008). The Encyclopedia of Mental HealthInfobase Publishing. p. 111. ISBN 978-0-8160-6454-0.
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  12. Jump up to:a b Kumar B, Gupta S (2014). Sexually Transmitted InfectionsElsevier Health Sciences. p. 93. ISBN 978-81-312-2978-1.
  13. Jump up to:a b c See page 11 onwards and pages 47–49 for views on what constitutes virginity loss and therefore sexual intercourse or other sexual activity; source discusses how gay and lesbian individuals define virginity loss, and how the majority of researchers and heterosexuals define virginity loss/"technical virginity" by whether a person has engaged in penile–vaginal sex. Carpenter LM (2005). Virginity Lost: An Intimate Portrait of First Sexual ExperiencesNYU Press. pp. 295 pages. ISBN 978-0-8147-1652-6.
  14. ^ Strong B, DeVault C, Cohen TF (2010). The Marriage and Family Experience: Intimate Relationship in a Changing SocietyCengage Learning. p. 186. ISBN 978-0-534-62425-5. Retrieved October 8, 2011Most people agree that we maintain virginity as long as we refrain from sexual (vaginal) intercourse. But occasionally we hear people speak of 'technical virginity' [...] Data indicate that 'a very significant proportion of teens ha[ve] had experience with oral sex, even if they haven't had sexual intercourse, and may think of themselves as virgins' [...] Other research, especially research looking into virginity loss, reports that 35% of virgins, defined as people who have never engaged in vaginal intercourse, have nonetheless engaged in one or more other forms of heterosexual sexual activity (e.g., oral sex, anal sex, or mutual masturbation).
  15. Jump up to:a b Michael Kent (2000). Advanced biologyOxford University Press. pp. 250–253. ISBN 978-0-19-914195-1. Retrieved October 21, 2015.
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  20. Jump up to:a b c d e f g See page 302 for orgasm information, and pages 285–286 for definitions, prevalence and length of sexual intercourse. Carroll JL (2012). Discovery Series: Human Sexuality (1st ed.). Cengage Learning. pp. 656 pages. ISBN 978-1-111-84189-8.
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    • Ken Plummer (2002). Modern Homosexualities: Fragments of Lesbian and Gay ExperiencesRoutledge. pp. 187–191. ISBN 978-1-134-92242-0. Retrieved August 24, 2013[S]ome sexual practices are regarded as inherently better (normal, natural, more satisfying) than others, with vaginal intercourse privileged as the 'Real Thing.' Such beliefs, influenced by views about sex as ultimately a reproductive function, continue to be perpetuated through discourses on sex despite a number of important contradictions.
    • Richard M. LernerLaurence Steinberg (2004). Handbook of Adolescent PsychologyJohn Wiley & Sons. pp. 193–196. ISBN 978-0-471-69044-3When researchers use the term sex, they nearly always mean sexual intercourse – more specifically, penile–vaginal intercourse... The widespread, unquestioned equation of penile–vaginal intercourse with sex reflects a failure to examine systematically 'whether the respondent's understanding of the question matches what the researcher had in mind.'
    • See page 11 onwards and pages 47–49 for views on what constitutes virginity loss and therefore sexual intercourse or other sexual activity; source discusses how gay and lesbian individuals define virginity loss, and how the majority of researchers and heterosexuals define virginity loss/"technical virginity" by whether a person has engaged in penile–vaginal sex. Laura M. Carpenter (2005). Virginity Lost: An Intimate Portrait of First Sexual ExperiencesNYU Press. pp. 295 pages. ISBN 978-0-8147-1652-6.
    • Fedwa Malti-Douglas (2007). Encyclopedia of Sex and Gender: A-CMacmillan Reference. p. 308. ISBN 978-0-02-865961-9Sexual intercourse. [T]he term coitus indicates a specific act of sexual intercourse that also is known as coition or copulation. This 'coming together' is generally understood in heteronormative terms as the penetration of a woman's vagina by a man's penis.
    • Irving B. Weiner; W. Edward Craighead (2010). The Corsini Encyclopedia of Psychology4John Wiley & Sons. p. 1577. ISBN 978-0-470-17023-6. Retrieved August 21, 2013Human sexual intercourse, or coitus, is one of the most common sexual outlets among adults. Sexual intercourse generally refers to penile penetration of the vagina.
    • Clint E. Bruess; Elizabeth Schroeder (2013). Sexuality Education Theory and PracticeJones & Bartlett Publishers. p. 152. ISBN 978-1-4496-4928-9In many cultures around the world, vaginal sex is what is usually implied when people refer to 'having sex' or 'sexual intercourse'. It is the most frequently studied behavior and is often the focus of sexuality education programming for youth.
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    • See page 11 onwards and pages 47–49 for views on what constitutes virginity loss and therefore sexual intercourse or other sexual activity; source discusses how gay and lesbian individuals define virginity loss, and how the majority of researchers and heterosexuals define virginity loss/"technical virginity" by whether a person has engaged in penile–vaginal sex. Laura M. Carpenter (2005). Virginity Lost: An Intimate Portrait of First Sexual ExperiencesNYU Press. pp. 295 pages. ISBN 978-0-8147-1652-6. Retrieved October 9, 2011.
    • Bryan Strong; Christine DeVault; Theodore F. Cohen (2010). The Marriage and Family Experience: Intimate Relationship in a Changing SocietyCengage Learning. p. 186. ISBN 978-0-534-62425-5Most people agree that we maintain virginity as long as we refrain from sexual (vaginal) intercourse. ...But occasionally we hear people speak of 'technical virginity' ... Other research, especially research looking into virginity loss, reports that 35% of virgins, defined as people who have never engaged in vaginal intercourse, have nonetheless engaged in one or more other forms of heterosexual activity (e.g. oral sex, anal sex, or mutual masturbation). ... Data indicate that 'a very significant proportion of teens ha[ve] had experience with oral sex, even if they haven't had sexual intercourse, and may think of themselves as virgins'.
    • Robert Crooks; Karla Baur (2010). Our SexualityCengage Learning. pp. 286–289. ISBN 978-0-495-81294-4Noncoital forms of sexual intimacy, which have been called outercourse, can be a viable form of birth control. Outercourse includes all avenues of sexual intimacy other than penile–vaginal intercourse, including kissing, touching, mutual masturbation, and oral and anal sex.
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  43. Jump up to:a b Kalbfleisch PJ, Cody MJ (2012). Gender Power and Communication in Human RelationshipsRoutledge. p. 153. ISBN 978-1-136-48050-8. Retrieved April 30, 2013.
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  47. Jump up to:a b c Jonathan Engel (2009). The Epidemic: A History of AidsHarperCollins. p. 242. ISBN 978-0-06-185676-1. Retrieved August 30, 2013Many men simply did not like the feel of condoms, or associated them with emasculation. They say, 'Unless it's flesh on flesh, it's not real sex...
  48. Jump up to:a b Naomi N. Wekwete (2010). Adolescent Pregnancy Challenges in the Era of HIV and AIDS: A Case Study of a Selected Rural Area in Zimbabwe. African Books Collective. p. 49. ISBN 978-99944-55-48-5. Retrieved August 30, 2013.
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  50. Jump up to:a b Wayne Weiten; Margaret A. Lloyd; Dana S. Dunn; Elizabeth Yost Hammer (2008). Psychology Applied to Modern Life: Adjustment in the 21st CenturyCengage Learning. pp. 422–423. ISBN 978-0-495-55339-7. Retrieved January 5, 2012The man-above, or "missionary," position is the most common [sex position].
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  52. Jump up to:a b c d Wayne Weiten; Dana S. Dunn; Elizabeth Yost Hammer (2011). Psychology Applied to Modern Life: Adjustment in the 21st CenturyCengage Learning. pp. 384–386. ISBN 978-1-111-18663-0. Retrieved January 5, 2012.
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  54. Jump up to:a b Pfaus J.G., Flanagan-Cato L.M., Blaustein J.D. (2015) Female sexual behavior. in Plant T., Zeleznik A. (Eds). Knobil and Neill's Physiology of Reproduction. Academic Press, 4th edition
  55. Jump up to:a b Harry T. Reis; Susan Sprecher; Susan K. Sprecher (2009). Encyclopedia of Human Relationships1SAGE. pp. 541–543. ISBN 978-1-4129-5846-2.
  56. ^ Dixson A.F. (2012) Primate sexuality: Comparative studies of the Prosimians, Monkeys, Apes, and Human Beings. Oxford University Press, 2nd edition.
  57. ^ Doty R.L. (2014) Human Pheromones: Do They Exist? in Mucignat-Caretta C. (Ed). Neurobiology of Chemical Communication. Boca Raton (FL): CRC Press, (19).
  58. Jump up to:a b Keath Roberts (2006). Sex. Lotus Press. p. 145. ISBN 978-81-89093-59-4. Retrieved August 17, 2012.
  59. ^ Cecie Starr; Beverly McMillan (2008). Human BiologyCengage Learning. p. 314. ISBN 978-0-495-56181-1. Retrieved April 30, 2013.
  60. ^ Joseph A. Flaherty; John Marcell Davis; Philip G. Janicak (1993). Psychiatry: Diagnosis & therapy. A Lange clinical manualAppleton & Lange (Original from Northwestern University). pp. 544 pagesISBN 978-0-8385-1267-8The amount of time of sexual arousal needed to reach orgasm is variable — and usually much longer — in women than in men; thus, only 20–30% of women attain a coital climax. b. Many women (70–80%) require manual clitoral stimulation...
  61. ^ Mah K, Binik YM (January 7, 2001). "The nature of human orgasm: a critical review of major trends". Clinical Psychology Review21 (6): 823–856. doi:10.1016/S0272-7358(00)00069-6PMID 11497209Women rated clitoral stimulation as at least somewhat more important than vaginal stimulation in achieving orgasm; only about 20% indicated that they did not require additional clitoral stimulation during intercourse.
  62. ^ Kammerer-Doak D, Rogers RG (June 2008). "Female Sexual Function and Dysfunction". Obstetrics and Gynecology Clinics of North America35 (2): 169–183. doi:10.1016/j.ogc.2008.03.006PMID 18486835Most women report the inability to achieve orgasm with vaginal intercourse and require direct clitoral stimulation ... About 20% have coital climaxes...
  63. ^ Elisabeth Anne Lloyd (2005). The case of the female orgasm: bias in the science of evolution. Harvard University Press. p. 53. ISBN 978-0-674-01706-1. Retrieved January 5, 2012.
  64. ^ O'Connell HE, Sanjeevan KV, Hutson JM (October 2005). "Anatomy of the clitoris". The Journal of Urology174 (4 Pt 1): 1189–95. doi:10.1097/01.ju.0000173639.38898.cdPMID 16145367S2CID 26109805Lay summary – BBC News (June 11, 2006).
  65. ^ Hurlbert DF, Apt C (1995). "The coital alignment technique and directed masturbation: a comparative study on female orgasm". Journal of Sex & Marital Therapy21 (1): 21–29. doi:10.1080/00926239508405968PMID 7608994.
  66. ^ Barry R. KomisarukBeverly WhippleSara Nasserzadeh; Carlos Beyer-Flores (2009). The Orgasm Answer GuideJHU Press. pp. 108–109. ISBN 978-0-8018-9396-4. Retrieved November 6, 2011.
  67. ^ Paula Kamen (2000). Her Way: Young Women Remake the Sexual RevolutionNew York University Press. pp. 74–77. ISBN 978-0-8147-4733-9. Retrieved September 5, 2012.
  68. ^ Hite, Shere (2003). The Hite Report: A Nationwide Study of Female Sexuality. New York, NY: Seven Stories Press. pp. 512 pages. ISBN 978-1-58322-569-1. Retrieved March 2, 2012.
  69. ^ Carroll, Janell L. (2009). Sexuality Now: Embracing DiversityCengage Learning. pp. 118, 252, and 264. ISBN 978-0-495-60274-3. Retrieved June 23, 2012.
  70. ^ Dunson, D.B.; Baird, D.D.; Wilcox, A.J.; Weinberg, C.R. (1999). "Day-specific probabilities of clinical pregnancy based on two studies with imperfect measures of ovulation"Human Reproduction14 (7): 1835–1839. doi:10.1093/humrep/14.7.1835ISSN 1460-2350PMID 10402400.
  71. Jump up to:a b Richard Evan Jones; Kristin H. López (2006). Human Reproductive BiologyAcademic Press. pp. 604 pages. ISBN 978-0-12-088465-0. Retrieved November 8, 2012.
  72. ^ Cecie Starr; Beverly McMillan (2015). Human BiologyCengage Learning. p. 339. ISBN 978-1-305-44594-9. Retrieved December 27, 2017.
  73. ^ Pages.242,374 in: Weschler, Toni (2002). Taking Charge of Your Fertility (Revised ed.). New York: HarperCollins. pp. 359–361ISBN 978-0-06-093764-5.
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  75. ^ "Fertility problems: assessment and treatment, Clinical guideline [CG156]"National Institute for Health and Care Excellence. Retrieved February 16, 2018. Published date: February 2013. Last updated: September 2017
  76. ^ Dr. Philip B. Imler & David Wilbanks (November 2019). "The Essential Guide to Getting Pregnant" (PDF)American Pregnancy Association.
  77. ^ James Bobick; Naomi Balaban (2008). The Handy Anatomy Answer BookVisible Ink Press. pp. 306–307. ISBN 978-1-57859-328-6. Retrieved August 21, 2013.
  78. ^ R.K. Sharma (2007). Concise Textbook Of Forensic Medicine & ToxicologyElsevier India. pp. 113–116. ISBN 978-81-312-1145-8. Retrieved October 13, 2013.
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  80. ^ Berkowitz D, Marsiglio W (2007). "Gay Men: Negotiating Procreative, Father, and Family Identities". Journal of Marriage and Family69 (2): 366–381. doi:10.1111/j.1741-3737.2007.00371.xS2CID 38458107.
  81. ^ Joan M. Burda (2008). Gay, lesbian, and transgender clients: a lawyer's guideAmerican Bar Association. pp. 69–74. ISBN 978-1-59031-944-4. Retrieved July 28, 2011.
  82. ^ Jerry D. Durham; Felissa R. Lashley (2000). The Person With HIV/AIDS: Nursing Perspectives (3rd ed.). Springer Publishing Company. p. 103. ISBN 978-81-223-0004-8. Retrieved January 29, 2012.
  83. ^ Robert Crooks; Karla Baur (2010). Our SexualityCengage Learning. pp. 286–289. ISBN 978-0-495-81294-4. Retrieved August 30, 2012Noncoital forms of sexual intimacy, which have been called outercourse, can be a viable form of birth control. Outercourse includes all avenues of sexual intimacy other than penile–vaginal intercourse, including kissing, touching, mutual masturbation, and oral and anal sex.
  84. ^ Feldmann J, Middleman AB (2002). "Adolescent sexuality and sexual behavior". Current Opinion in Obstetrics and Gynecology14 (5): 489–493. doi:10.1097/00001703-200210000-00008PMID 12401976S2CID 29206790.
  85. ^ Thomas, R. Murray (2009). Sex and the American teenager seeing through the myths and confronting the issues. Lanham, Md.: Rowman & Littlefield Education. p. 81. ISBN 978-1-60709-018-2. Retrieved October 21, 2015.
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  87. Jump up to:a b c Chin HB, Sipe TA, Elder R, Mercer SL, Chattopadhyay SK, Jacob V, Wethington HR, Kirby D, Elliston DB, Griffith M, Chuke SO, Briss SC, Ericksen I, Galbraith JS, Herbst JH, Johnson RL, Kraft JM, Noar SM, Romero LM, Santelli J (2012). "The Effectiveness of Group-Based Comprehensive Risk-Reduction and Abstinence Education Interventions to Prevent or Reduce the Risk of Adolescent Pregnancy, Human Immunodeficiency Virus, and Sexually Transmitted Infections"American Journal of Preventive Medicine42 (3): 272–294. doi:10.1016/j.amepre.2011.11.006PMID 22341164.
  88. ^ National Institute of Allergy and Infectious Diseases; National Institutes of Health, Department of Health and Human Services (July 20, 2001). Workshop Summary: Scientific Evidence on Condom Effectiveness for Sexually Transmitted Disease (STD) Prevention (PDF). Hyatt Dulles Airport, Herndon, Virginia. pp. 13–15. Archived from the original (PDF) on March 7, 2010. Retrieved March 20, 2009.
  89. ^ "Effectiveness of male latex condoms in protecting against pregnancy and sexually transmitted infections"World Health Organization. 2000. Archived from the original on May 9, 2010. Retrieved July 23, 2013.
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  91. ^ Dianne Hales (2010). An Invitation to Health: Choosing to ChangeCengage Learning. pp. 301–302. ISBN 978-0-538-73655-8. Retrieved March 30, 2013.
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  95. Jump up to:a b c d Bozon, Michael (2003). "At what age do women and men have their first sexual intercourse? World comparisons and recent trends" (PDF)Population and Societies391: 1–4. Archived from the original (PDF) on March 4, 2016.
  96. Jump up to:a b c d Graziella Caselli; Guillaume Wunsch; Daniel Courgeau; Jacques Vallin (2005). Demography – Analysis and Synthesis: A Treatise in PopulationAcademic Press. pp. 490–501. ISBN 978-0-12-765660-1. Retrieved September 6, 2013.
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  98. Jump up to:a b "Teenagers in the United States: Sexual Activity, Contraceptive Use, and Childbearing, 2006–2010 National Survey of Family Growth" (PDF)Centers for Disease Control and Prevention (CDC). Retrieved December 26, 2012.
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  100. Jump up to:a b Andrew Steptoe; Kenneth Freedland; J. Richard Jennings; Maria M. Llabre; Stephen B Manuck; Elizabeth J. Susman (2010). Handbook of Behavioral Medicine: Methods and ApplicationsSpringer Science & Business Media. pp. 60–61. ISBN 978-0-387-09488-5. Retrieved December 7, 2014.
  101. Jump up to:a b Theresa Hornstein; Jeri Schwerin (2012). Biology of WomenCengage Learning. p. 205. ISBN 978-1-285-40102-7. Retrieved December 7, 2014.
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  103. ^ Northrup, Christiane (2010). Women's Bodies, Women's Wisdom: Creating Physical and Emotional Health and Healing. Bantam. p. 232. ISBN 978-0-553-80793-6. Retrieved October 21, 2015.
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  109. ^ "STD Trends in the United States: 2010 National Data for Gonorrhea, Chlamydia, and Syphilis"Centers for Disease Control and Prevention. Retrieved September 15, 2012.
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  118. Jump up to:a b Blum K, Werner T, Carnes S, Carnes P, Bowirrat A, Giordano J, Oscar-Berman M, Gold M (2012). "Sex, drugs, and rock 'n' roll: hypothesizing common mesolimbic activation as a function of reward gene polymorphisms"Journal of Psychoactive Drugs44 (1): 38–55. doi:10.1080/02791072.2012.662112PMC 4040958PMID 22641964.
  119. Jump up to:a b Olsen CM (December 2011). "Natural rewards, neuroplasticity, and non-drug addictions"Neuropharmacology61 (7): 1109–1122. doi:10.1016/j.neuropharm.2011.03.010PMC 3139704PMID 21459101.
  120. Jump up to:a b Pitchers KK, Vialou V, Nestler EJ, Laviolette SR, Lehman MN, Coolen LM (February 2013). "Natural and drug rewards act on common neural plasticity mechanisms with ΔFosB as a key mediator"J. Neurosci33 (8): 3434–42. doi:10.1523/JNEUROSCI.4881-12.2013PMC 3865508PMID 23426671.
  121. ^ Probst, Catharina C.; van Eimeren, Thilo (2013). "The Functional Anatomy of Impulse Control Disorders"Current Neurology and Neuroscience Reports13 (10): 386. doi:10.1007/s11910-013-0386-8ISSN 1528-4042PMC 3779310PMID 23963609.
  122. ^ Guilleminault, Christian; Miglis, Mitchell (2014). "Kleine-Levin syndrome: a review"Nature and Science of Sleep6: 19–26. doi:10.2147/NSS.S44750ISSN 1179-1608PMC 3901778PMID 24470783.
  123. Jump up to:a b Nicolas Kipshidze; Jawad Fareed; Patrick W. Serruys; Jeff Moses (2007). Textbook of Interventional Cardiovascular PharmacologyCRC Press. p. 505. ISBN 978-0-203-46304-8. Retrieved October 21, 2015.
  124. Jump up to:a b c Dahabreh, Issa J. (March 23, 2011). "Association of Episodic Physical and Sexual Activity With Triggering of Acute Cardiac Events. Systematic Review and Meta-analysis"JAMA: The Journal of the American Medical Association305 (12): 1225–33. doi:10.1001/jama.2011.336PMC 5479331PMID 21427375Acute cardiac events were significantly associated with episodic physical and sexual activity; this association was attenuated among persons with high levels of habitual physical activity.
  125. Jump up to:a b John Wincze (2009). Enhancing Sexuality : A Problem-Solving Approach to Treating DysfunctionOxford University Press. pp. 56–60. ISBN 978-0-19-971802-3.
  126. Jump up to:a b c Hartmut Porst; Jacques Buvat (2008). Standard Practice in Sexual MedicineJohn Wiley & Sons. p. 189. ISBN 978-1-4051-7872-3. Retrieved October 22, 2013.
  127. Jump up to:a b c Emmanuele A. Jannini; Chris G. McMahon; Marcel D. Waldinger (2012). Premature Ejaculation: From Etiology to Diagnosis and TreatmentSpringer. pp. 159–162. ISBN 978-88-470-2646-9. Retrieved October 22, 2013.
  128. Jump up to:a b June M. Reinisch; Ruth Beasley (1991). The Kinsey Institute New Report On SexMacmillan. pp. 129–130. ISBN 978-0-312-06386-3. Retrieved August 30, 2012.
  129. ^ Corty EW, Guardiani JM (2008). "Canadian and American Sex Therapists' Perceptions of Normal and Abnormal Ejaculatory Latencies: How Long Should Intercourse Last?". The Journal of Sexual Medicine5 (5): 1251–1256. doi:10.1111/j.1743-6109.2008.00797.xPMID 18331255.
  130. ^ Vern L Bullough; Bonnie Bullough (2014). Human Sexuality: An EncyclopediaRoutledge. p. 32. ISBN 978-1-135-82502-7. Retrieved December 6, 2014.
  131. ^ Rosenthal, Martha (2012). Human Sexuality: From Cells to SocietyCengage Learning. p. 150. ISBN 978-0-618-75571-4. Retrieved October 22, 2013.
  132. Jump up to:a b c Irving B. Weiner; George Stricker; Thomas A. Widiger (2012). Handbook of Psychology, Clinical PsychologyJohn Wiley & Sons. pp. 172–175. ISBN 978-1-118-40443-0. Retrieved October 22, 2013.
  133. ^ Rod Plotnik; Haig Kouyoumdjian (2010). Introduction to PsychologyCengage Learning. p. 344. ISBN 978-0-495-90344-4Inhibited female orgasm refers to a persistent delay or absence of orgasm after becoming aroused and excited. About 10% of women never reach orgasm...
  134. ^ Knoepp LR, Shippey SH, Chen CC, Cundiff GW, Derogatis LR, Handa VL (2010). "Sexual complaints, pelvic floor symptoms, and sexual distress in women over forty"The Journal of Sexual Medicine7 (11): 3675–82. doi:10.1111/j.1743-6109.2010.01955.xPMC 3163299PMID 20704643.
  135. ^ Fred F. Ferri (2012). Ferri's Clinical Advisor 2013,5 Books in 1, Expert Consult — Online and Print,1: Ferri's Clinical Advisor 2013Elsevier Health Sciences. p. 1134. ISBN 978-0-323-08373-7. Retrieved November 29, 2014.
  136. Jump up to:a b Marlene B. Goldman; Rebecca Troisi; Kathryn M. Rexrode (2012). Women and HealthAcademic Press. p. 351. ISBN 978-0-12-384979-3. Retrieved December 6, 2014.
  137. ^ Ronald J. Comer (2010). Fundamentals of Abnormal PsychologyMacmillan. p. 338. ISBN 978-1-4292-1633-3. Retrieved December 6, 2014.
  138. Jump up to:a b Schouten BW, Bohnen AM, Groeneveld FP, Dohle GR, Thomas S, Bosch JL (July 2010). "Erectile dysfunction in the community: trends over time in incidence, prevalence, GP consultation and medication use—the Krimpen study: trends in ED". J Sex Med7 (7): 2547–53. doi:10.1111/j.1743-6109.2010.01849.xPMID 20497307.
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  141. ^ Jerrold S Greenberg; Clint E. Bruess; Dean Emeritus (2010). Exploring the Dimensions of Human SexualityJones & Bartlett Publishers. p. 633. ISBN 978-0-7637-9740-9. Retrieved December 8, 2014.
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  143. ^ The Architects' Journal221Architectural Press. 2005. p. 16. Retrieved December 6, 2014.
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  145. ^ Hoffman, Barbara (2012). Williams gynecology (2nd ed.). New York: McGraw-Hill Medical. p. 65. ISBN 978-0-07-171672-7.
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  149. Jump up to:a b Donna Falvo (2013). Medical and Psychosocial Aspects of Chronic Illness and DisabilityJones & Bartlett Publishers. p. 367. ISBN 978-1-4496-9442-5. Retrieved December 7, 2014.
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  154. Jump up to:a b Victor C. De Munck (1998). Romantic Love and Sexual Behavior: Perspectives from the Social SciencesGreenwood Publishing Group. pp. 148–149. ISBN 978-0-275-95726-1. Retrieved December 9, 2014.
  155. Jump up to:a b Tasha R. Howe (2011). Marriages and Families in the 21st Century: A Bioecological ApproachJohn Wiley & Sons. p. 411. ISBN 978-1-4051-9501-0. Retrieved December 9, 2014.
  156. Jump up to:a b c Mark A Fine; John H. Harvey (2013). Handbook of Divorce and Relationship DissolutionPsychology Press. p. 160. ISBN 978-1-317-82421-3. Retrieved December 9, 2014.
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  160. ^ Beth Montemurro (2014). Deserving Desire: Women's Stories of Sexual EvolutionRutgers University Press. p. 169. ISBN 978-0-8135-7306-9. Retrieved December 9, 2014.
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  162. Jump up to:a b Bryan Strong; Theodore Cohen (2013). The Marriage and Family Experience: Intimate Relationships in a Changing SocietyCengage Learning. p. 212. ISBN 978-1-285-53189-2. Retrieved December 9, 2014.
  163. Jump up to:a b Ponton, Lynn (2000). The Sex Lives of TeenagersDutton Publishing. p. 3ISBN 978-0-452-28260-5.
  164. ^ Ralph J. DiClemente; John S. Santelli; Richard A. Crosby (2009). Adolescent Health: Understanding and Preventing Risk BehaviorsJohn Wiley & Sons. pp. 521–522. ISBN 978-0-470-45279-0. Retrieved December 7, 2014.
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