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The feminine beauty ideal is a specific set of beauty standards regarding traits that are ingrained in women throughout their lives and from a young age to increase their perceived physical attractiveness. It is experienced by many women in the world, though the traits change over time and vary in country and culture. [1]
Female Chinese beauty standards have become a well-known feature of Chinese culture. A 2018 survey conducted by the Great British Academy of Aesthetic Medicine concluded that Chinese beauty culture prioritizes an oval face shape, pointed, narrow chin, plump lips, well defined Cupid's bows , and obtuse jaw angle. [ 1 ]
According to Bonnie Adrian, Taiwanese brides place great importance on physical attractiveness for their wedding photographs. These brides go through hours of makeup to transform themselves into socially constructed beauty. Adrian notes that female beauty standards and practices in Taiwan are quite different from those found in the West.
One of the earliest references to qualities later associated with the canonical Four Great Beauties appears in the Zhuangzi.In one chapter, the women Mao Qiang and Lady Li are described as "great beauties" who "when fish see them they dart into the depths, when birds see them they soar into the skies, when deer see them they bolt away without looking back".
Japanese female beauty practices and ideals are a cultural set of standards in relevance to human physical appearance and aesthetics. Distinctive features of Japanese aesthetics have the following qualities: simplicity, elegance, suggestion, and symbolism. [ 1 ]
In 2003, the communication scientist Chadwick Roberts published an essay about the Fawcett poster and its significance for social developments in the United States. He noted a change in feminine beauty ideal. Compared to the pin-up photographs of the 1940s, Fawcett's hips were narrow, and her breasts were small. While the models of the 1940s ...
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Shakti is the divine feminine creative power, the sacred force that moves through the entire universe [83] and the agent of change. She is the female counterpart without whom the male aspect, which represents consciousness or discrimination, remains impotent and void.