 Sexual desire objectifies by its nature because when X sexually desires Y, X desires Y’s body and body parts, especially the sexual ones, making it hard, if not impossible, to treat the humanity in Y as an end (Kant 1930 [1963: 164]). Only sexual desire among our inclinations is directed at human beings as such, not “their work and services” (Kant 1930 [1963: 163]). Although it is morally permissible to use each other for all sorts of purposes as long as they involve our “work and services”, sexual interactions are different. In almost every interaction with each other, we are interested in some ability, talent, or service that another can perform, an aspect intimately connected to their rationality. In these cases, either X does not desire Y’s body (but Y’s abilities, talents, or services) or X desires it but in service to Y’s abilities. Only with sexual desire (and, Kant says, in the rare case of cannibalism; 1930 [1963: 162–63]) does X desire Y as a body, as an object. X wants to enjoy Y herself, not her beautiful voice, her massaging abilities, etc. And if X desires Y’s abilities, it is in service to Y’s physicality. Sexual desire renders people objects by reversing our normal relationship with their bodies. Their bodies become the objects, not the instruments, of our attention. Kant thought that only marriage can make objectification tolerable, though his argument is implausible (Kant 1930 [1963: 163]; see Soble 2013b, 2017b; Denis 2001; Wertheimer 2003: 130–135).