Suddenly we discover that sex doesn’t have to look like sex: other objects and activities can stand in for sexual organs and sex acts, which is good, since those organs and acts can only be arranged in so many ways and are not inevitably decorous.
When the author says objects and activities can stand in for sexual organs and sex acts does he mean metaphorically? Like in an earlier chapter where he explained how noisily and suggestively sharing a dinner with someone hinted at such an act?
