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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. - (Slave Girl of Gor, Chapter 22, Sentence #360)

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. Nature rejected is life denied. Yes, I thought, they are different, the free woman and the female slave. - (Slave Girl of Gor, Chapter 22)