Young men deserve straight answers to tough questions about women, dating, sexuality, and authentic masculinity, including… What do girls want? How far is too far? What’s wrong with just thinking about it? What’s wrong with porn? You’re not hurting anyone. What if it’s just a swimsuit magazine? If she’s willing to do it, why is it wrong? What about safe sex? Shouldn’t I be free to do whatever I want? How do I stay pure Pure Manhood answers these questions and more, while offering practical strategies to help young men to grow in the virtue of chastity.

In this provocative and illuminating book, Marianna Torgovnick explores the psychology of our profound attraction to cultures we call "primitive". Whether located in Africa, the South Pacific, or the American Southwest, the primitive has become synonymous in the Western imagination with a range of emotions and experiences thought to be lost in modern life: reverence for the land and for nature; strong communal bonds; sexual plentitude; and, perhaps most intriguing, and ecstatic sense of connection to the universe and the life force. Torgovnick investigates the numerous ways we have turned toward the primitive out of spiritual hunger for such deeply human experiences - a hunger that could once be satisfied within the West's own mystical traditions but that often no longer can be. Brilliantly encompassing religion, art, psychology, literature, and other aspects of our culture, Primitive Passions offers new insight into our ideas of spirituality and gender, and, ultimately, into the hidden but vital parts of ourselves.

What emerges in this second book of the trilogy is that the very “ground” and content of experience is richer than what can be reduced to a particular account of it. As such, dialogue develops from the “natural” diversity of what is “of” faith and what is “of” reason. Neither faith nor reason, however, originates “from” experience; rather, both are “witnessed” in experience. In other words, taking up questions about the nature of man, whether philosophically, psychologically or in terms of social structures, manifests both a variety of points of departure and, at the same time, the manifold conversations that are possible in the “field of culture”.Focusing particularly on the work of St. John Paul II, the first essay examines the answer of reason and the answer of faith to the same question: What is man? Conversion, too, entails an “unexpected” relationship to natural truth, which, in its own way, is both adequate and inadequate to salvation. Communication, as it were, runs throughout these essays; however, in particular, there is a need to enrich our human understanding of the process of “coming to ourselves” with the insights of spiritual discernment. Axiomatically, however, it is possible to say that just as we come to exist through a relationship to others, so our healing and holiness are manifest through our relationship to others in the “Other”. Furthermore, while it is ultimately true that we exist as individually rooted in the social structure of our origin and the times in which we live, we need to critically participate in the dialogue which identifies our common “reality” and not live our lives covered in “psycho-social” labels of one kind or another.As a whole, then, there is an incomparable range and depth to “dialogue”. Indeed, given the many critical situations in the world, it is increasingly indispensable and essential that humanity choose the incredible wealth of dialogue in contrast to the possibility of a “polarised” and “conflictual” structure between people and peoples.