Sibling Incest Literotica
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Sibling Incest Literotica
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LAST year my brother came into my room in the middle of the night. He didn't say a word... Then he began touching my body all over.
LAST year my brother came into my room in the middle of the night and got into bed with me. He was naked and didn't say a word... Then he began touching my body all over.
I didn't resist because it felt nice and he was very gentle. Ever since then we've been having sex.
I'm 14 now and he's 18. Our mum and dad haven't got a clue about what's going on, although Dad almost caught us a few weeks ago.
I hope they never find out as I think they won't understand the attraction we feel for each other. My brother says it's our secret and I mustn't tell anyone.
THIS is not a situation that can continue and I urge you to stop having sex immediately. This is an incestuous relationship and, even if he wasn't your brother, he would still be breaking the law as sex is illegal under the age of 16. It doesn't matter whether you consent or not.
He knows what he's doing is very wrong and that's why he's working hard to convince you to keep silent.
Your strong feelings of attachment to him are all mixed up with your burgeoning sexuality and that's why you're at his mercy. The problem isn't just that you could end up pregnant, it's also the damage there's likely to be to your emotional health and self-respect.
Sooner or later you'll come to understand this isn't normal behaviour.
You can make any excuse for him you like but what he's doing is sexual abuse - the stronger taking advantage of the weak and innocent.
It's important to understand you're not responsible for any of this. All the blame lies on your brother's shoulders.
You need to tell your parents what's been going on. If that's too difficult, tell a teacher or someone else you trust or call ChildLine, the free helpline for children and young people, on 0800 1111.
I know revealing your secret must be very scary. Once you tell what's been happening, there may be major disruption in the family.
But you're too young to protect yourself, so you must speak out. Unless you draw attention to this your brother will continue his abuse and potentially ruin your life.
Don't miss resident agony aunt Coleen Nolan's weekly newsletter
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We all harbor secrets. Some are big and bad; some are small and trivial. Researchers have parsed which truths to tell and which not to.
Posted April 28, 2008
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Reviewed by Devon Frye
Fellow "Experiments in Philosophy " blogger Jesse Prinz posted about UVA psychologist Jon Haidt's work on political differences. I want to continue exploring the philosophical implications of Haidt's work by asking whether it's all right for Julie and her brother Mark to have sex .
Here's a scenario drawn from a study Haidt conducted:
"Julie and Mark are brother and sister. They are traveling together in France on summer vacation from college. One night, they are staying alone in a cabin near the beach. They decide that it would be interesting and fun if they tried making love. At the very least, it would be a new experience for each of them. Julie was already taking birth control pills, but Mark uses a condom, too, just to be safe. They both enjoy making love, but they decide never to do it again. They keep that night as a special secret, which makes them feel even closer to each other. What do you think about that? Was it okay for them to make love?"
If you're like most people, your response is "absolutely not," but you'll find it more difficult than you think to come up with a justification. "Genetic defects from inbreeding." Yes, but they were using two forms of birth control. (And in the vanishingly small chance of pregnancy , Julie can get an abortion.) "It will mess them up emotionally." On the contrary, they enjoyed the act and it brought them closer together. "It's illegal." Not in France. "It's disgusting." For you, maybe, but not for them (obviously). Do you really want to say that private acts are morally wrong just because a lot of people find those acts disgusting? And so on.
The scenario, of course, is designed to ward off the most common moral objections to incest, and in doing so demonstrate that much of moral reasoning is a post-hoc affair—a way of justifying judgments that you've already reached though an emotional gut response to a situation. Although we like to think of ourselves as arriving at our moral judgments after painstaking rational deliberation (or at least some kind of deliberation) Haidt's model—the "social intuititionist model"—sees the process as just the reverse. We judge and then we reason. Reason is the press secretary of the emotions, as Haidt is fond of saying—the ex post facto spin doctor of beliefs we've arrived at through a largely intuitive process.
As Haidt recognizes, his theory can be placed within a grand tradition of moral psychology and philosophy—a return to an emphasis on the emotions which began in full force with the work of Scottish philosophers Adam Smith and David Hume. Although the more rationalist theories of Piaget and Kohlberg were dominant for much of the twentieth century, Haidt-style views have gained more and more adherents over the last 10 years. Which leads to the question: are there any philosophical/ethical implications of this model, should it be the right one? Plenty, in my view, and I'll conclude this post by mentioning just a few of them.
First, although Haidt may disagree (see my interview with him for a discussion about this issue), I believe Haidt's model supports a subjectivist view about the nature of moral beliefs. My thinking is as follows: We arrive at our judgments through our emotionally charged intuitions—intuitions that do not track any kind of objective moral truth, but instead are artifacts of our biological and cultural histories. Haidt's model reveals that there is quite a bit of self-deception bound up in moral beliefs and practice. The strength of these intuitions leads us to believe that the truth of our moral judgments is "self-evident"—think: the Declaration of Independence—in other words, that they correspond to an objective moral reality of some kind. That is why we try so hard to justify them after the fact. But we have little to no reason to believe that this moral reality exists.
(I should add that contrary to the views of newspaper columnists across the country, claiming that a view might lead to moral relativism or subjectivism is not equivalent to saying that the view is false. This is not a reductio ad absurdum . If Haidt's model is vindicated scientifically, and it does indeed entail that moral relativism or subjectivism is true, then we have to accept it. Rejecting a theory just because you feel uncomfortable about its implications is a far more skeptical or nihilistic stance than anything I've discussed in this post.)
Second, and less abstractly, I think it would make sense to subject our own values to far more critical scrutiny than we're accustomed to doing. If Haidt is right, our values may not be on the secure footing that we believe them to be. We could very well find that upon reflection, many of our values do not reflect our considered beliefs about what makes for a good life.
It's important to note that Haidt does not claim that it's impossible for reason to change our moral values or the values of others. He just believes that this kind of process happens far less frequently than we believe—and furthermore, that when values are affected by reason, it is because reason triggers a new emotional response which, in turn, starts a new chain of justification.
Finally, I think we might become a little more tolerant of the moral views of others (within limits, of course—sometimes too much tolerance is tantamount to suicide ). Everyone is morally motivated, as Haidt says: liberals should stop thinking of conservatives as motivated only by greed and racism . And conservatives should stop thinking of liberals as—as Jesse Prinz puts it in his post—"either tree-hugging fools or calculating agents of moral degeneracy."
More importantly, if Haidt is correct, we must recognize even the people we consider to be the epitome of pure evil—the Islamic fundamentalists who engineered 9/11, for example—are motivated by moral goals , however distorted we find them to be. As Haidt told me in our interview:
"One of the most psychologically stupid things anyone ever said is that the 9/11 terrorists did this because they hate our freedom. That's just idiotic. Nobody says: 'They're free over there. I hate that. I want to kill them.' They did this because they hate us; they're angry at us for many reasons, and terrorism and violence are 'moral' actions—by which I don't mean morally right, I mean morally motivated."
It seems plausible that in order to shape our policies properly, we need to have an accurate understanding of the moral motivations of the people with whom we're at war.
Haidt, J . (2001). The emotional dog and its rational tail: A social intuitionist approach to moral judgment. Psychological Review. 108, 814-834
August 2005 interview with Jon Haidt in The Believer.
Tamler Sommers is a professor of philosophy at the University of Houston.
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Admit it, you just can't look away from these taboo onscreen relationships . Incest — be it between siblings, cousins, step-family members, or parents with sons and daughters — is one of those icky subject matters we just can't help but be fascinated by. And it's been portrayed in films more than a few times. If you're curious, here are some of the most memorable examples of incestuous relationships in movies.
Siblings Chris and Cathy, the product of incest themselves, begin an incestuous relationship due in large part to being locked in an attic together (as they went through puberty) by their evil grandmother in the 1987 film based on the 1979 novel by V. C. Andrews.
Hyper-sexualized step-siblings Kathryn and Sebastian make a wager that involves sleeping together in this high school-set 1999 adaption of the 1782 novel Les Liaisons Dangereuses by Pierre Choderlos de Laclos.
Fifteen-year-old Oscar falls in love with his stepmother, Eve, played by Sigourney Weaver, in this 2002 film.
In this steamy Paris-set 2003 film, twins Théo and Isabelle sleep naked together, and it's insinuated that their relationship is sexual, especially as American exchange student Matthew enters the mix.
Julianne Moore stars as Barbara Baekeland, a mother who attempts to cure her gay son, Antony, played by Eddie Redmayne, by seducing him in this 2007 drama based on real events. (There's even a super creepy threesome scene.)
Daniel Day-Lewis stars as a single dad who doesn't realize his isolated existence with his daughter has resulted in her becoming infatuated with him in this 2005 drama.
A promiscuous widow and her 17-year-old son begin an incestuous relationship in this 2004 French-Austrian-Portuguese-Spanish film.
In the very loose '90s adaption of Emma , Cher ends up with Josh, her ex-stepbrother, which is only sort of weird.
In the 2013 Canadian-German sci-fi film based on the first book of Cassandra Clare's The Mortal Instruments series, demon fighters Clary and Jace fall in love over a series of life-and-death encounters, only to discover too late that they are actually siblings. Despite lots of kissing and other un-sibling like behavior, they have to figure out how to be together without actually . . . being together. (Spoiler alert: they later find out they aren't actually related . . . not that this fact stopped them from majorly making out).
In the 2013 drama based on a Pulitzer Prize-winning play, cousins Little Charles and Ivy are secretly in love with each other before it comes out that they are actually brother and sister.
Princess Leia and Luke Skywalker share a kiss before discovering they are twins in the first Star Wars movie.
Eli ( Owen Wilson ) said it best: "I did find it odd when you said you were in love with her. She's married you know . . . and she's your sister." To be fair, Margot ( Gwyneth Paltrow ) is Richie's ( Luke Wilson ) adopted sister in the 2001 Wes Anderson movie.
In Guillermo del Toro's 2015 gothic horror film Crimson Peak , Tom Hiddleston and Jessica Chastain play brother and sister Thomas and Lucille, who have an eerily close relationship — to the point that Thomas's wife Edith ( Mia Wasikowska ) has to fear for her life due to Lucille's jealousy.
A very young Brooke Shields and Christopher Atkins play cousins who survive a shipwreck and then fall in love in this 1980 romantic adventure drama film.
Eva Green plays a woman who gives birth to a clone of her late lover (played by Matt Smith) and then has sex with him when he's an adult in this 2010 film.
In the onscreen adaptions of the novel of the same title by Vladimir Nabokov (there are two film versions, one 1962 and one in 1997), a 30-something man named Humbert Humbert marries the mother of a 12-year-old girl he hopes to become sexually involved with.
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