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There are at least three reasons for this. The first is that the slave's limbs and body are likely to be vital and shapely, for she is trained, exercised, dieted and rested, to keep her in prime condition for her master; she is, after all, a lovely animal and thus is subject to a management and care which, while appropriate for an animal, would be unthinkable to impose upon a free woman; too, of course, care is lavished on the condition of her pelt, commonly a wealth of hair, of slave length, and on her skin, which is usually soft and smooth, and often without blemishes; the second reason distinguishing the nudity of a slave from that of a free woman is that the slave, like a dancer, is expected to move gracefully, and is trained to do so; she learns to move sensuously and beautifully; one wonders if some of the secrets of ballet, the turning out of the hip and such, were not brought to gor at some time or another; to be sure, they may have been discovered independently; the free woman, on the other hand, is usually ignorant of these subtleties, and her movements tend to be comparatively awkward and clumsy, stolid and halting; these differences show up most clearly, of course, when both females are naked, or briefly, lightly clothed; one of the advantages of the robes of concealment on gor is doubtless to conceal the crudity and ineptness of the movements of the free woman; even when neither woman is obviously moving there is a difference; the slave girl lies beautifully, turns her head in certain ways, may subtly turn a hand in a given way, slightly raise her knee, say, just a little, even use her very breasts and belly in her breathing in such a way as to enhance her attractiveness, and so on; the third major reason for the difference between the nudity of the slave and that of the free woman is perhaps the subtlest of all, and that is that they are "seen" differently. The slave is seen as a slave, and the free woman as a free woman. The slave is seen as a lovely property which may be purchased or stolen, owned and mastered; she has no standing in the eyes of the law; she is rightless and vulnerable; she belongs to the master and must obey and serve him; she exists to please; that is her purpose; she must hope to well fulfill it; she is in great danger if she does not; she lacks the prerogatives and powers of the free woman to tease, insult, torment, humiliate and frustrate as a small, weak, petty, frustrated nature may find gratifying. The free woman may trifle with the feelings of a man; the slave girl may not; rather, she obeys and hopes desperately to please. The very sight of a female slave, particularly as they are likely to be garbed, and must move, would be likely to stun a man of Earth; nothing has prepared him to believe that such women exist; one of the things that would be most likely to startle him, if not trouble him, perhaps cause him initial discomfort until he came to understand it, and reconciled himself to it, and came to relish it, is their profound femininity; they are true women, natural women, not artificially produced, socially engineered artifacts claimed to be "true women," artifacts designed to promote particular political agendas; on Earth, women are supposed to be aggressive, virile, masculine, and such, presumably to forward the power ambitions of unhappy, biologically unsuccessful women, but also, one supposes, to compensate to some extent for the biological vacuum created by the success of negativistic conditioning programs engineered to produce wide-spread male confusion, guilt, self-conflict, self-sacrifice, and devirilization, this useful for the political purposes of particular groups which intend to profit from the reduction of, and possible extirpation, of authentic, rather than surrogate, masculinity. In any event, the gorean culture is designed to celebrate and enhance nature, not to frustrate her, not to sicken and poison her; in nature there is complementarity; there is dominance and submission; that is in the genes of a thousand species, including our own; if the dice of genetics ever, long ago, rolled the options of equalities and identities it is clear that those numbers did not prove to be winning combinations; genetics suggests; nature selects; and nature, in her impassive, insouciant, ruthless patience, in her merciless indifference, over her thousands of years, did not select for failure; she selected, rather, for complementarity, for dominance and submission, for adaptation, satisfaction, efficiency, health, viability, life, and love. - (Slave Girl of Gor, Chapter )