The film is a laudable attempt to fictionalize the history of erotica and is appears to be based on The Other Victorians (1964) which was the first book to revert the received idea of Victorian prudishness. It’s similar to way worse movies such as Sexual Freedom in Denmark (1970).
You can watch Naughty as I just did by following site:https://www.eroticage.net “naughty”. That ‘eroticage.net’ site seems interesting because it has lots of vintage erotica films from the golden age of porn.
P.S. While researching Naughty! I found out that William Levy passed away in 2019.
In an interview with Joan Bakewell?[above], Roger Scruton regrets “secularization has gone as far as it has because I don’t think that there is any happiness contained within it.” He sees it as something that is “fundamentally disorientating.”
I agree, and so would Houellebecq. Liberalism does not necessarily make free.
“if it did happen … I would think it would mean the end of secular jurisdiction in this country … the greatness of the English settlement largely depends upon the fact that we have emancipated the law from religious edicts.”
When I first found out about Roger Scruton in 2008 I was a different man with different interests. I was, at the time, outraged by his “cultural pessimism” and his “paternalistic elitism”.
Since then, I changed in several ways.
I changed from being an advocate of the cult of ugliness (although my interest in the ugly still remains strong) to an advocate of the cult of beauty.
“I should like there to be perfect freedom to deride them all [all religions]; I should like men, gathered in no matter what temple to invoke the eternal who wears their image, to be seen as so many comedians in a theater, at whose antics everyone may go to laugh.”
“The term “Islamofascism” was introduced by the French writer Maxine Rodinson (1915-2004) to describe the Iranian Revolution of 1978. Rodinson was a Marxist, who described as “fascist” any movement of which he disapproved. But we should be grateful to him for coining a word that enables people on the left to denounce our common enemy. After all, other French leftists–Michel Foucault, for example–had welcomed the revolution as an amusing threat to Western interests. It is only now that people on the left can acknowledge that they are just as much a target as the rest of us, in a war that has global chaos as its goal.”
“In September of this past year Robert Redeker, a French schoolteacher, published an article in Le Figaro arguing that Christians, when incited to violence in the name of their religion, can find no authority for this in the life and words of Christ as recorded in the Gospel, while Muslims, incited to violence in the name of their religion, can find plenty of support for their belligerence in the Koran. Although manifestly true, this statement was found to be offensive by a section of Muslim opinion, Mr. Redeker received credible death-threats against himself and his family, and he and they now live in hiding under police protection.””The reaction of the French authorities typifies the European response. Critics of Islam are not defended, but marginalized, by removing them from society and keeping them under house arrest. Instead of going after those who threatened Mr. Redeker with every weapon available to the law, instead of passing legislation of whatever severity might be required to restore the freedoms that have been gratuitously removed by the newcomers, the European authorities try to bluff their way to peace through appeasement, while pushing Islam’s critics off the stage. It is now increasingly rare for public discussion of Islam and its stance to proceed with the open-minded concern for truth that is necessary if the discussion is to get us anywhere.”Europe has seen private enterprise censorship of the Islamist kind before: notably when the Fascists worked to take power in Italy and the Nazis in Germany. But Europe has not learned the lesson. People living under secular government, and enjoying the comforts of a modern economy, easily become blind to the deep religious need of our species. They readily assume that religious passions can be quelled by a dose of Enlightenment, and that a sprinkling of skepticism will suffice to quell those perverted passions, like Nazism and fascism, that arise in religion’s place. And when the truth suddenly displays itself, they stare aghast, utter abject apologies, and quickly retreat from the field.”
We still do not see eye to eye on the subject of sex. I consider myself a pornographer and Scruton has written many things about sex I don’t agree with.
On pornography he wrote:
“The pornographic image is like a magic wand that turns subjects into objects, people into things—and thereby disenchants them, destroying the source of their beauty.”–Beauty (2009)
This is perhaps true but the pornographic way of having sex also happens to be my favorite way of having sex.
And this is probably one of the stupidest things he ever wrote:
“Consider the woman who plays with her clitoris during the act of coition. Such a person affronts her lover with the obscene display of her body, and, in perceiving her thus, the lover perceives his own irrelevance. She becomes disgusting to him, and his desire may be extinguished. The woman’s desire is satisfied at the expense of her lover’s, and no real union can be achieved between them.”–Sexual Desire: A Philosophical Investigation
Would he understand that I revel in “the obscene display of her body”, her “disgustingness”?
Coming back to Scruton in general, what does my current sympathy for Scruton say about me? Have I become more conservative? Is that the reason that I like the writings of John Gray?
I do not think so. I’m just a curious person who had not been in contact with conservative thought before and found it refreshing. One effect has been that I’ve had some reserves in calling my self a progressive. Because, progress is, as Havelock Ellis would have it, the exchange of one nuisance for another.
At first I thought I’d not pay her death any attention, since I do not own a copy of The Undergrowth of Literature, the reason I discovered Mrs. Freeman in the first place. But I changed my mind when I found out that the Hendrik Conscience Heritage Library had a copy of this book in its warehouses, so off I was.
Leafing through the book (200 pp.) one finds references to other studies of porn from that era but most of all one is struck by the female point of view. Mrs Freeman is one of the first porn researchers to put forward that female sexual fantasies can be found in women’s magazines:
“I have merely made a survey of current fantasy literature which overtly or covertly, supplies the stimulus which so many people need, from the romance of Woman’s Own to the sado-masochism of Man’s Story” — p. 1
As always the negative criticism is most amusing:
“[the book is] nothing more than a collection of quotes, précis, paraphrases and photographs from current pornographic publications and glossy magazines … there is no love like the liberal prig‘s love for perverts and perversions”. –Stephen Vizinczey,The Times, 4 November 1967
Since Undergrowth is not in Google Books, I thought I’d give you the index. This may be useful to the aspiring pornosopher although apart from its focus on herstory it does not come near the qualities of Sex in History (1954) and Eros Denied (1964).