# Human-oriented sexualism

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Human-oriented sexualism (対人性愛中心主義 (taijin-seiai-chūshin-shugi)) is the concept that sexual attraction towards flesh-and-blood human is "normal" sexuality. This is the term used to describe the marginalization of fictosexuality. The sexuality attracted to real human is called "human-oriented sexuality." While the concept is raised from fictosexuality studies in Japan, it is now being discussed in research outside of Japan and in areas other than fictosexuality studies.

## Etymology and background

Human-oriented sexuality (対人性愛 (taijin-seiai) is the term used to describe the sexual majority attracted to flesh-and-blood people. This term emerged from grassroots usage among those who prefer two-dimensional sexual creations like manga and anime, yet lack sexual attraction to flesh-and-blood individuals. Based on this premise, the term "human-oriented sexualism" was coined, prompting inquiries into institutions, customs, and value judgments rooted in human-oriented sexuality.
Two-dimensional characters are non-human entities; they are not representations of humans but belong to a distinct category separate from humans. Sexuality attracted to two-dimensional characters represents an alternative "sexual orientation," distinct from attraction to flesh-and-blood humans. However, under human-oriented sexualism, such sexuality is often rendered invisible.
The concept of human-oriented sexualism can be understood as a combination of the idea of compulsory sexuality from asexual research and the notion of humanonormativity from objectum sexuality research. This concept is often used as similar to the amatonormativity.

## Academic research
### Queer studies

According to queer theorist Yuu Matsuura, human-oriented sexualism is closely related to heteronormativity. Human-oriented sexualism erases the possibility of segmenting sexuality in ways other than the "heterosexual/homosexual" category, thus serving as a precondition for the exclusion of homosexuality. Heteronormativity is positioned as a combination of gender binarism and human-oriented sexualism. Furthermore, it has been observed that human-oriented sexualism shares roots with transphobia, operating within the same structural framework.
Kazuki Fujitaka, associate professor of feminist/queer studies at Kyoto Sangyo University, highly appreciated Matsuura's theory about critique against human-oriented sexualism and described the theory as "a practice of healing those who get hurt by a normative society and of defamiliarizing the world," akin to what bell hooks calls "theory as liberatory practice."

### Fan or otaku

In the field of research on otaku and manga studies, there exists a lineage of debates that contest human-oriented sexualism. Matsuura cites examples such as the "ethics of moe" proposed by Patrick W. Galbraith, the feminist analysis of yaoi by Yukari Fujimoto, the concept of "multiple orientations" advanced by Tamaki Saitō, and Elizabeth Miles' investigation into sexual desire for two dimensional characters as a "third sexual orientation." In philosopher Haruka Tsutsui's study of "Oshi," the potential for non-human-oriented sexuality is discussed as a potential subversion of patriarchal sexual norms facilitated by fan activities.

### Obscenity law

Research on the distribution of obscene materials expresses concerns regarding the regulation of two-dimensional sexual creations. Applying the same logic as that used for regulating the public display of genitalia and sexual acts of real people would imply that two-dimensional sexual expressions are unconditionally considered representations of real flesh and blood. Consequently, two-dimensional sexual expressions might be interpreted as stimulating the desire for sexual intercourse with real people.
Similarly, Matsuura's research on child pornography regulations has criticized the inclusion of two-dimensional sexual creations within such regulations. This criticism arises from the perception that such inclusion aligns with an ethical judgment rooted in human-oriented sexuality, as it implicitly disregards the ontological difference between humans and two-dimensional characters.

### Intimacy and family

The notion that intimate or familial relationships with non-humans, such as AI, robots, and pets, are considered inferior to relationships between humans is discussed as a manifestation of human-oriented sexualism.

## Activism

An organization that critiques human-oriented sexualism is the Taiwan Entrepot of Fictosexuality, a Taiwanese fictosexual activist organization. Discussions and movements criticizing human-oriented sexualism are aligned with solidarity with feminism and LGBTQ rights, while simultaneously raising criticisms of human-oriented sexualism within feminist and queer circles. Additionally, it has been noted that movements opposing restrictions on two-dimensional sexual creations, such as manga and anime, also serve as a critique against the human-oriented sexualist legal system.

## Explanatory notes

* ↑ Compulsory sexuality is "the social expectation that sexuality is a universal norm, that everyone should be sexual and desire sex, and that to not be sexual or desire sex is inherently wrong and in need of fixing".
* ↑ Humanonormativity is "the belief that people normally and naturally engage in sexual practices and romantic relationships with other human beings. This is not a norm that constructs such sexualities as superior to just engaging in sexual acts with animals (zoophilia)."