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How often have you said  “I crave this substance, long to see that person again, would die for another piece of something I just ate.

The first time that many people consume an alcoholic beverage, they have no particular desire to drink it. They just go along with the crowd. Then the alcohol hits and they discover that the feeling is very pleasant — in other words, rewarding.

I am sure like me that this is a subject you know little about and seldom question. Like many subjects this is a human attribute we take for granted.

Indeed my desire to explain clearly what I want to, I am sure will fail miserably.

Nothing Ventured nothing gained.

So let’s ask where does desire come from?

How could anything be a desire without one having an urge to obtain the object of desire?

The obvious answer is our senses, sight, smell, touch, taste, pain, combined with abstract stimulants like shape, color, and mood or for example Donald Trump’s taste leaves a lot to be desired.

Some of our thoughts are accepted, some are rejected, and others are ignored.

There are two distinctions of orientation or of intention of a subject toward any phenomenon: “to” or “from” it, attraction or repulsion, acceptance or rejection.

The words ‘desire’, ‘want’, ‘wish’, one’s desires provide one with reasons to act.

The three faces of desire are, in a nutshell, that desires are motivating, that satisfying desires is usually pleasurable, and that desires determine what will count as rewards and punishments.

There can be reward without desire.

When a desire is not satisfied, it is rational to change the world, not the desire.

Changing the desire would leave one with nothing, neither pleasure nor displeasure.

Desire is often for pleasure and satisfying desires is often extremely pleasurable, but the very possibility of a causal relationship between the two speaks to them being different from one another.

But then again for an individual attempting to realize his self-regarding desires, the satisfaction of the satisfaction of a desire is unmeaning.

By the time we desire something, we do not have to learn that getting it would be rewarding; we already believe that.

This does not mean that the desirability of desires is a good guide to anything else about them. There are certain kinds of conflict of desire and how do you distinguish between wishes and desires?

Desires are held to conflict just in case the satisfaction of one precludes the satisfaction of the other; second, a desire is said to be satisfied just in case the propositional content of the desire is true.

Yet little is actually known about well-being. The satisfaction of one’s present desires for present states of affairs can affect one’s well-being.

So if I desire fame today and become famous tomorrow, my well-being is positively affected only if tomorrow, when I am famous, I still desire to be famous.

An individual’s well-being is enhanced when her desires are satisfied.

“Well-being,” “welfare,” “utility,” and “quality of life,” all closely related concepts, and are at the center of morality, politics, law, and economics.

Subjective theories of well-being claim that how well our lives go for us is a matter of our attitudes towards what we get in life rather than the nature of the things themselves.

The concept of preference dominates economic theory today.

I could write till the cows come home on the misrepresentations of the bodies, desires and sexualities of people in the world which are embedded in the colonial histories, and in the social, economic and political complexities of the world, with all their racial, ethnic, class and religious diversity.

Exploiting the erotic is a foundational aspect of hegemonic knowledge production, war and colonization.

The distortion of the erotic is tied to the objectification of women, the reproduction of reductive Brown and Black and White masculinities, and to the sensationalization of our identities and lives, thus reinforcing consumerist and fundamentalist politics.

The erotic has been distorted and used to oppress women and distance them from their power.

The Internet stimulates continuing change in sociality and sexual markets.  Economic growth, globalisation and the Internet facilitate access to the world’s oldest profession.

Dating websites cater to people of all ages, all socio-economic groups, married and non-married. Some websites specialise in particular social and/or sexual groups, making it easier for people with arcane tastes and interests to meet up. Commercial sexual services have also take to the Internet, and advertise their services under the guise of ‘call girl’ or ‘escort’ services and the popular ‘Girl-Friend Experience’ (GFE).

As my interest here is to ask the question what is desire, where does it come from rather than the obvious male sexual desire which manifested at least twice as often as female desire I will leave this side of desire for others to comment.

It is sufficient to say that the commercial sex industry is impervious to prohibitions and cannot be eliminated. It should be completely decriminalised.

The sex industry is estimated to be worth over four billion pounds to the British economy.

Capitalism is the economy of desire with advertising its weapon.

Welfare economics defines individual welfare in terms of preference satisfaction or utility, and social welfare as a function of individual preferences.

The desire for status is a controversial topic. On the one hand, many theorists have argued that the desire for status is a fundamental human motive.

So what are desires like that we encounter in ourselves and others?

Will Goggle Glasses create desires?

Will artificial intelligence have desires.?

The only replacement for Desire is Excellence. That state is not, of course, within the experience of normal, sane mortals. Just look at the state of the world.

Can we explore space if we desire to be home.?

Here is a desire of mine. Don’t press the like button leave a comment.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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