Sexual orientation in the context of "Sexual attractiveness"

Virginity is a social construct that denotes the state of a person who has never engaged in sexual intercourse. As it is not an objective term with an operational definition, social definitions of what constitutes virginity, or the lack thereof, vary. Heterosexuals may or may not consider loss of virginity to occur only through penile–vaginal penetration, while people of other sexual orientations often include oral sex, anal sex, or manual sex in their definitions of virginity loss. The term "virgin" encompasses a range of definitions, as found in traditional, modern, and ethical concepts. Religious rituals for regaining virginity exist in many cultures. Some men and women who practice celibacy after losing their virginity consider themselves born-again virgins.

There are cultural and religious traditions that place special value and significance on this state, predominantly towards unmarried females, associated with notions of personal purity, honour, and worth. Like chastity, the concept of virginity has traditionally involved sexual abstinence. The concept of virginity usually involves moral or religious issues and can have consequences in terms of social status and in interpersonal relationships. Although virginity has social implications and had significant legal implications in some societies in the past, it has no legal consequences in most societies today. The social implications of virginity still remain in many societies and can have varying effects on an individual's social agency.

Identity politics is politics based on a particular identity, such as ethnicity, race, nationality, religion, denomination, gender, sexual orientation, social background, political affiliation, caste, age, education, disability, opinion, intelligence, and social class. The term encompasses various often-populist political phenomena and rhetoric, such as governmental migration policies that regulate mobility and opportunity based on identities, left-wing agendas involving intersectional politics or class reductionism, and right-wing nationalist agendas of exclusion of national or ethnic "others".

The term identity politics dates to the late twentieth century, although it had precursors in the writings of individuals such as Mary Wollstonecraft and Frantz Fanon. Many contemporary advocates of identity politics take an intersectional perspective, which they argue accounts for a range of interacting systems of oppression that may affect a person's life and originate from their various identities. To these advocates, identity politics helps center the experiences of those they view as facing systemic oppression so that society can better understand the interplay of different forms of demographic-based oppression and ensure that no one group is disproportionately affected by political actions. Contemporary identity labels—such as people of specific race, ethnicity, sex, gender identity, sexual orientation, age—are not mutually exclusive but are, in many cases, compounded into one when describing hyper-specific groups. An example is that of African-American homosexual women, who can constitute a particular hyper-specific identity class.

Cultural studies is an academic field that explores the dynamics of contemporary culture (including the politics of popular culture) and its social and historical foundations. Cultural studies researchers investigate how cultural practices relate to wider systems of power associated with, or operating through, social phenomena. These include ideology, class structures, national formations, ethnicity, sexual orientation, gender, and generation. Employing cultural analysis, cultural studies views cultures not as fixed, bounded, stable, and discrete entities, but rather as constantly interacting and changing sets of practices and processes.

Cultural studies was initially developed by British Marxist academics in the late 1950s, 1960s, and 1970s, and has been subsequently taken up and transformed by scholars from many different disciplines around the world. Cultural studies is avowedly, and even radically, interdisciplinary and can sometimes be seen as anti-disciplinary. A key concern for cultural studies practitioners is the examination of the forces within and through which socially organized people conduct and participate in the construction of their everyday lives.

A wedding is a ceremony in which two people are united in marriage. Wedding traditions and customs vary greatly between cultures, ethnicities, races, religions, denominations, countries, social classes, and sexual orientations. Most wedding ceremonies involve an exchange of marriage vows by a couple; a presentation of a gift (e.g., an offering, rings, a symbolic item, flowers, money, or a dress); and a public proclamation of marriage by an authority figure or celebrant. Special wedding garments are often worn, and the ceremony is sometimes followed by a wedding reception. Music, poetry, prayers, or readings from religious texts or literature are also commonly incorporated into the ceremony, as well as superstitious customs.

Heterosexuality is romantic attraction, sexual attraction, or sexual behavior between people of the opposite sex or gender. As a sexual orientation, heterosexuality is "an enduring pattern of emotional, romantic, and/or sexual attractions" to people of the opposite sex. It "also refers to a person's sense of identity based on those attractions, related behaviors, and membership in a community of others who share those attractions." Someone who is heterosexual is commonly referred to as straight.

Along with bisexuality and homosexuality, heterosexuality is one of the three main categories of sexual orientation within the heterosexual–homosexual continuum. Across cultures, most people are heterosexual, and heterosexual activity is by far the most common type of sexual activity. Heterosexuality has mostly been viewed as the normative and most socially dominant form of sexual orientation.

Human female sexuality encompasses a broad range of behaviors and processes, including female sexual identity and sexual behavior, the physiological, psychological, social, cultural, political, and spiritual or religious aspects of sexual activity. Various aspects and dimensions of female sexuality, as a part of human sexuality, have also been addressed by principles of ethics, morality, and theology. In almost any historical era and culture, the arts, including literary and visual arts, as well as popular culture, present a substantial portion of a given society's views on human sexuality, which includes both implicit (covert) and explicit (overt) aspects and manifestations of feminine sexuality and behavior.

In most societies and legal jurisdictions, there are legal bounds on what sexual behavior is permitted. Sexuality varies across the cultures and regions of the world, and has continually changed throughout history, and this also applies to female sexuality. Aspects of female sexuality include issues pertaining to body image, self-esteem, personality, sexual orientation, values and attitudes, gender roles, relationships, activity options, and communication.

Sexual ethics (also known as sex ethics or sexual morality) is a branch of philosophy that considers the ethics or morality of human sexual behavior. Sexual ethics seeks to understand, evaluate, and critique interpersonal relationships and sexual activities from social, cultural, and philosophical perspectives. Some people consider aspects of human sexuality such as gender identification and sexual orientation, as well as consent, sexual relations and procreation, as giving rise to issues of sexual ethics.

Historically, the prevailing notions of what is regarded as sexually ethical have been linked to religious teachings and philosophy. More recently, the sexual revolution challenged traditional ethical codes, and the feminist movement has emphasized personal choice and consent in sexual activities, especially for women.

Moral universalism (also called moral objectivism) is the meta-ethical position that some system of ethics, or a universal ethic, applies universally, that is, for "all similarly situated individuals", regardless of culture, disability, race, sex, religion, nationality, sexual orientation, gender identity, or any other distinguishing feature. Moral universalism is opposed to moral nihilism and moral relativism. However, not all forms of moral universalism are absolutist, nor are they necessarily value monist; many forms of universalism, such as utilitarianism, are non-absolutist, and some forms, such as that of Isaiah Berlin, may be value pluralist.

In addition to the theories of moral realism, moral universalism includes other cognitivist moral theories, such as the subjectivist ideal observer theory and divine command theory, and also the non-cognitivist moral theory of universal prescriptivism.