Cosmetic surgery processes the bodies of woman-made women, who make up the vast majority of its patient pool, into man-made women.
Never," enjoins a women's magazine, "mention the size of his [penis] in public...and never, ever let him know that anyone else knows or you may find it shrivels up and disappears, serving you right." That quotation acknowledges that critical sexual comparison is a direct anaphrodisiac when applied to men; either we do not yet recognize that it has exactly the same effect on women, or we do not care, or we understand on some level that right now that effect is desirable and appropriate.A man is unlikely to be brought within earshot of women as they judge men's appearance, height, muscle tone, sexual technique, penis size, personal grooming, or taste in clothes--all of which we do. The fact is that women are able to view men just as men view women, as objects for sexual and aesthetic evaluation; we too are effortlessly able to choose the male "ideal" from a lineup and if we could have male beauty as well as everything else, most of us would not say no. But so what? Given all that, women make the choice, by and large, to take men as human beings first.
Modern cosmetic surgeons have a direct financial interest in a social role for women that requires them to feel ugly. They do not simply advertise for a share of a market that already exists: Their advertisements create new markets. It is a boom industry because it is influentially placed to create its own demand through the pairing of text with ads in women's magazines. The industry takes out ads and gets coverage; women get cut open. They pay their money and they takes their chances. As surgeons grow richer, they are able to command larger and brighter ad spaces.
Sexual satisfaction eases the stranglehold of materialism, since status symbols no longer look sexual, but irrelevant. Product lust weakens where emotional and sexual lust intensifies. The price we pay for artificially buoying up this market is our heart's desire. The beauty myth keeps a gap of fantasy between men and women. That gap is made with mirrors; no law of nature supports it. It keeps us spending vast sums of money and looking distractedly around us, but its smoke and reflection interfere with our freedom to be sexually ourselves.
Where woman do not fit the Iron Maiden [societal expectations/assumptions about women's bodies], we are now being called monstrous, and the Iron Maiden is exactly that which no woman fits, or fits forever. A woman is being asked to feel like a monster now though she is whole and fully physically functional. The surgeons are playing on the myth's double standard for the function of the body. A man's thigh is for walking, but a woman's is for walking and looking "beautiful." If women can walk but believe our limbs look wrong, we feel that our bodies cannot do what they are meant to do; we feel as genuinely deformed and disabled as the unwilling Victorian hypochondriac felt ill.
Why does the social order feel the need to defend itself by evading the fact of real women, our faces and voices and bodies, and reducing the meaning of women to these formulaic and endlessly reproduced "beautiful" images? Though unconscious personal anxieties can be a powerful force in the creation of a vital lie, economic necessity practically guarantees it. An economy that depends on slavery needs to promote images of slaves that "justify" the institution of slavery. Western economies are absolutely dependent now on the continued underpayment of women. An idealogy that makes women feel "worth less" was urgently needed to counteract the way feminism had begun to make us feel worth more. This does not require a conspiracy; merely an atmosphere. The contemporary economy depends right now on the representation of women within the beauty myth.
At least a third of a woman's life is marked with aging; about a third of her body is made of fat. Both symbols are being transformed into operable condition--so that women will only feel healthy if we are two thirds of the women we could be. How can an "ideal" be about women if it is defined as how much of a female sexual characteristic does not show on her body, and how much of a female life does not show on her face?
In a sexual double standard as to who receives consumer protection, it seems that if what you do is done to women in the name of beauty, you may do what you like. It is illegal to claim that something grows hair, or makes you taller, or restores virility, if it does not. It is difficult to imagine that the baldness remedy Minoxidil would be on the market if it had killed nine French and at least eleven American men. In contrast, the long-term effects of Retin-A are still unknown--Dr. Stuart Yusps of the National Cancer Institute refers to its prescription as "a human experiment"--and the Food and Drug Administration has not approved it yet dermatologists are prescribing it to women at a revenue of over $150 million a year.
The surgeons are playing on the myth's double standard for the function of the body. A man's thigh is for walking, but a woman's is for walking and looking "beautiful." If women can walk but believe our limbs look wrong, we feel that our bodies cannot do what they are meant to do; we feel as genuinely deformed and disabled as the unwilling Victorian hypochondriac felt ill.
She may resent Playboy because she resents feeling ugly in sex--or, if "beautiful," her body defined and diminished by pornography. It inhibits in her something she needs to live, and gives her the ultimate anaphrodisiac: the self-critical sexual gaze. Alice Walker's essay "Coming Apart" investigates the damage done: Comparing herself to her lover's pornography, her heroine "foolishly" decides that she is not beautiful.
Cosmetic surgery is not "cosmetic," and human flesh is not "plastic." Even the names trivialize what it is. It's not like ironing wrinkles in fabric, or tuning up a car, or altering outmoded clothes, the current metaphors. Trivialization and infantilization pervade the surgeons' language when they speak to women: "a nip," a "tummy tuck."...Surgery changes one forever, the mind as well as the body. If we don't start to speak of it as serious, the millennium of the man-made woman will be upon us, and we will have had no choice.
For the first time in history, children are growing up whose earliest sexual imprinting derives not from a living human being, or fantasies of their own; since the 1960s pornographic upsurge, the sexuality of children has begun to be shaped in response to cues that are no longer human. Nothing comparable has ever happened in the history of our species; it dislodges Freud. Today's children and young men and women have sexual identities that spiral around paper and celluloid phantoms: from Playboy to music videos to the blank females torsos in women's magazines, features obscured and eyes extinguished, they are being imprinted with a sexuality that is mass-produced, deliberately dehumanizing and inhuman.
Self-denial can lock women into a smug and critical condescension to other, less devout women.According to Appel, cult members develop..."an attitude of moral superiority, a contempt for secular laws, rigidity of thought, and the diminution of regard for the individual." A premium is placed on conformity to the cult group; deviation is penalized. "Beauty" is derivative; conforming to the Iron Maiden [an intrinsically unattainable standard of beauty that is then used to punish women physically and psychologically for failure to achieve and conform to it] is "beautiful." The aim of beauty thinking, about weight or age, is rigid female thought. Cult members are urged to sever all ties with the past: "I destroyed all my fat photographs!"; "It's a new me!
When [beauty pornography is] aimed at men, its effect is to keep them from finding peace in sexual love. The fleeting chimera of the airbrushed centerfold, always receding before him, keeps the man destabilized in pursuit, unable to focus on the beauty of the woman--known, marked, lined, familiar—-who hands him the paper every morning.
We do not have to spend money and go hungry and struggle and study to become sensual; we always were. We need not believe we must somehow earn good erotic care; we always deserved it. Femaleness and its sexuality are beautiful. Women have long secretly suspected as much. In that sexuality, women are physically beautiful already; superb; breathtaking.Many, many men see this way too. A man who wants to define himself as a real lover of women admires what shows of her past on a woman's face, before she ever saw him, and the adventures and stresses that her body has undergone, the scars of trauma, the changes of childbirth, her distinguishing characteristics, the light is her expression. The number of men who already see in this way is far greater than the arbiters of mass culture would lead us to believe, since the story they need to tell ends with the opposite moral.
Beauty" and sexuality are both commonly misunderstood as some transcendent inevitable fact; falsely interlocking the two makes it seem doubly true that a woman must be "beautiful" to be sexual. That of course is not true at all. The definitions of both "beautiful" and "sexual" constantly change to serve the social order, and the connection between the two is a recent invention.
Men who read it [beauty pornography] don't do so because they want women who look like that. The attraction of what they are holding is that it is not a woman, but a two-dimensional woman-shaped blank. The appeal of the material is not the fantasy that the model will come to life; it is precisely that she will not, ever. Her coming to life would ruin the vision. It is not about life.Ideal beauty is ideal because it does not exist; The action lies in the gap between desire and gratification. Women are not perfect beauties without distance. That space, in a consumer culture, is a lucrative one. The beauty myth moves for men as a mirage, its power lies in its ever-receding nature. When the gap is closed, the lover embraces only his own disillusion.
Young women today feel vulnerable to judgment; if a harsh sentence is passed (or even suspected or projected), it is not her reputation that suffers so much as the stability of her moral universe. They did not have long to explore the sexual revolution and make it their own. Before the old chains had grown cold, while young women were still rubbing the circulation back into their ankles and taking tentative steps forward, the beauty industries levied a heavy toll on further investigations, and beauty pornography offered them designer bondage.
Why should her lover, just because he is male, be in a position to judge her against other women? Why must she need to know her position and hate needing to, and hate knowing? Why should his reply have such exaggerated power? And it does. He does not know that what he says will affect the way she feels when they next make love. She is angry for a number of good reasons that may have nothing to do with this particular man's intentions. The exchange reminds her that, in spite of a whole fabric of carefully woven equalities, they are not equal in this way that is so crucial that its snagged thread unravels the rest.
Their [girls] sexual energy, their evaluation of adolescent boys and other girls goes thwarted, deflected back upon the girls, unspoken, and their searching hungry gazed returned to their own bodies. The questions, Whom do I desire? Why? What will I do about it? are turned around: Would I desire myself? Why?...Why not? What can I do about it?The books and films they see survey from the young boy's point of view his first touch of a girl's thighs, his first glimpse of her breasts. The girls sit listening, absorbing, their familiar breasts estranged as if they were not part of their bodies, their thighs crossed self-consciously, learning how to leave their bodies and watch them from the outside. Since their bodies are seen from the point of view of strangeness and desire, it is no wonder that what should be familiar, felt to be whole, become estranged and divided into parts. What little girls learn is not the desire for the other, but the desire to be desired. Girls learn to watch their sex along with the boys; that takes up the space that should be devoted to finding out about what they are wanting, and reading and writing about it, seeking it and getting it. Sex is held hostage by beauty and its ransom terms are engraved in girls' minds early and deeply with instruments more beautiful that those which advertisers or pornographers know how to use: literature, poetry, painting, and film.This outside-in perspective on their own sexuality leads to the confusion that is at the heart of the myth. Women come to confuse sexual looking with being looked at sexually ("Clairol...it's the look you want"); many confuse sexually feeling with being sexually felt ("Gillete razors...the way a woman wants to feel"); many confuse desiring with being desirable. "My first sexual memory," a woman tells me, "was when I first shaved my legs, and when I ran my hand down the smooth skin I felt how it would feel to someone else's hand." Women say that when they lost weight they "feel sexier" but the nerve endings in the clitoris and nipples don't multiply with weight loss. Women tell me they're jealous of the men who get so much pleasure out of the female body that they imagine being inside the male body that is inside their own so that they can vicariously experience desire. Could it be then that women's famous slowness of arousal to men's, complex fantasy life, the lack of pleasure many experience in intercourse, is related to this cultural negation of sexual imagery that affirms the female point of view, the culture prohibition against seeing men's bodies as instruments of pleasure? Could it be related to the taboo against representing intercourse as an opportunity for a straight woman actively to pursue, grasp, savor, and consume the male body for her satisfaction, as much as she is pursued, grasped, savored, and consumed for his?
A man is unlikely to be brought within earshot of women as they judge men's appearance, height, muscle tone, sexual technique, penis size, personal grooming, or taste in clothes--all of which we do. The fact is that women are able to view men just as men view women, as objects for sexual and aesthetic evaluation; we too are effortlessly able to choose the male "ideal" from a lineup and if we could have male beauty as well as everything else, most of us would not say no. But so what? Given all that, women make the choice, by and large, to take men as human beings first.
Our society does reward beauty on the outside over health on the inside. Women must not be blamed for choosing short-term beauty "fixes" that harm our long-term health, since our life spans are inverted under the beauty myth, and there is no great social or economic incentive for women to live a long time. A thin young woman with precancerous lungs [who smokes to stay thin] is more highly rewarded socially that a hearty old crone. Spokespeople sell women the Iron Maiden [an intrinsically unattainable standard of beauty used to punish women for their failure to achieve and conform to it]and name her "Health": if public discourse were really concerned with women's health, it would turn angrily upon this aspect of the beauty myth.