 Sexual pessimism can be deep. One version is that sexual desire is for another’s body “as an organic totality in situation with consciousness at the horizon” (Sartre 1943 [ 1956: 502]). Sexual desire aims to capture a person in their entirety through their body. To do so, the agent must also make him or herself pure flesh by allowing sexual desire to “clog” his or her consciousness (Sartre 1943 [1956: 504]). Thus, “I make myself flesh in the presence of the Other in order to appropriate the Other’s flesh” (Sartre 1943 [1956: 506]). Another version of deep pessimism considers sexual desire to be for the sexual parts or body of another person, not the person’s “work and services” (Kant 1930 [1963: 163]; see also 1797: 6:424–6:427; we discuss below the moral implications of this view). Sexual desire sets aside another’s humanity and targets their flesh. This does not mean that in desiring Y, X would be as happy with Y’s corpse or with Y unconscious as with Y alive (as Shrage and Stewart [2015: 6] claim); for X, Y-dead is not at all equally preferable to Y-alive. It also does not mean that during sex X treats Y as an object with no desires or interests of Y’s own. Instead, X treats those interests as merely instrumental to the satisfaction of X’s sexual desires (Halwani 2018b: ch. 8, Soble 2013b, 2017b; see also Herman 1993; O’Neill 1985; Papadaki 2007). A phenomenology of sexual desire seems to support the above views, according to which in sexually desiring Y, X is attracted to the bodily, physical attributes of Y.