The And, The, And The Element Of A Person 's Psychological And Emotional Outlet

There are several articles that talk about sexual fetishes that you may not have heard of. This article talks about them in more detail.

Key words in this text are fetishism and fetish. Freud uses the word fetishism in the context of a disorder commonly characterized

From as early as the 1760’s, prostitution has been referred to by different names. French philosophers used the word fetichisme, which loosely translated to mean “primitive” religion. Later, according to Anne McClintock, Marx, in 1887, used the term commodity fetish which was believed to mean “primitive” magic to express the idea of an economic side to the fetish, thus claiming it to be an industry. McClintock goes on to explain that Freud evolved fetishism in to sexuality and finally into what is known as erotic perversions. Later, religion combined the term sexuality and money, therefore removing the “primitive” idea, making prostitution a racial and sexual degeneration (McClintock, 1992). It is believed by certain scholars, however,

The Strange Tales from a Chinese Studio, collected and put into text by Chinese scholar Pu Songling, is a collection of tales of mostly alchemic, supernatural, and paranormal nature. One of the common threads that runs through the collection is that of the sexual encounters and sexual relations between people, people and creatures, and people and supernatural beings. These stories deal with the subject of sexual indulgence, and clearly connote sex as a negative and dangerous aspect of human desires. Stir-Fry, the last story in Strange Tales, however, forcefully deviates from that trend of the perception of sexual desire. In Stir-Fry, Pu glides over the topic of the dildo and treats it as if it were just any normal other object that would be ridiculous to cook and serve guests at dinner. A scholar’s sexual desires are no less strange than the tales of sex in stories such as “The Fornicating Dog,” “The Painted Skin,” “Snake Island,” and especially “Lotus Fragrance.” The sexual nature of the toy Pu ignores completely, and he enforces the idea that sexual desires or encounters are not as strange or taboo as Pu himself makes them out to be in his earlier stories in the Strange Tales collection.

The third aspect of society that is discussed by Gmelch, in his article is fetishes. He

Well, this is a rather simple thing to explain, right? Wrong, actually it is a whole topic ranging from erotic conversations, to virtual sex, roleplaying, to self-stimulation to achieve sexual gratification. Makes sense? No? Then go ahead reading and hopefully you can decipher this practice.

‘Fetishizing is the norm for males, not for females’ (Stoller, cited in Steele, 1996). Is there little wonder then that Freud’s later development of Krafft-Ebbing’s definition of fetishism relates almost solely to the male sex? As a woman, I can safely say that the very idea of even sexually fantasizing about a sole male body part, let alone an article of male clothing, seems highly unimaginative, if not perverse.

People are pathological voyeurs, as it is in our instinct that we cannot help looking at something. This “ocular fixation” (Allen 179) reveals human’s instinctual desires derived from youthful curiosity to observe private images. These instinctual desires developed into a longing to view erotic imageries that is a “fulfillment of an infantile wish” (Allen 179) is scoptophilia. Scoptophilia is essentially voyeurism that desires to negate castration, because it implies viewing a desired subject without confronting the differences that causes such anxieties. In other words, it involves the objectification of a person by pinpointing on a certain characteristic that induces sexual stimuli deprived from the voyeur during their infantile stage. This

Freud looked to comprehend the nature and assortment of this disease by remembering the sexual history of his patients. This was not principally an examination of sexual encounters in that capacity. Much more essential were the patient's desires and wishes, their experience of affection, despise, disgrace, blame and dread, and how they took care of these capable feelings.

Whether he discusses envy of it, obsession with it, activity, passivity, sex, object-cathexes, or the Oedipus complex, Freud holds the phallocentric view that the penis is Most Desirable. He refers to the penis as “superior equipment,” (126) and thereby implies a superiority of phallus to vagina and clitoris. It is unfathomable to him that a girl could be without penis envy, not want a baby, or have a noncompetitive relationship with her mother. Though femininity is never explicitly defined by Freud, women are. He pointedly states that “In these circumstances [of feminine Oedipus complexes] the formation of the super-ego must suffer; it cannot attain the strength and independence which give it its cultural significance, and feminists are not pleased when we point out to them the effects of this factor upon the average feminine character.” Freud never expressed his view on the definition of femininity, but did express his distain for women and phallocentric beliefs which culminate in sexist generalizations about women, but without ever including

The Strange Tales from a Chinese Studio, collected and put into text by Chinese scholar Pu Songling, is a collection of mostly tales of alchemic, supernatural, and paranormal nature. One of the common threads that run through the collection is that of the sexual encounter and sexual relations between people, people and creatures, and people and supernatural beings. These stories deal with the subject of sexual indulgence, and very much regard sex as a more negatively connotated aspect of human life. The last story in Strange Tales, however, forcefully deviates from that trend of the perception of sexual desire. In Stir-Fry, the story of the scholar and his dildo, it appears Songling glides over the topic of the dildo, treating it as if it were

According to Freud, the prevailing view of “human sexual life consists essentially in an endeavor to bring one’s own genitals into contact with those of the opposite sex” (Freud 22). Freud then goes on to mention that not everyone can fit this framework, particularly children, perverts, and homosexuals. When it comes to children, Freud argues that sexuality manifests after birth, continues until adolescence through three phases, stops, and then starts again during puberty as the fifth and final phase. Freud describes the first phase of a child’s sexual function as the “generalization of pleasures associated with mucus membrane simulation” (Choler 5). By Freud’s definition, sucking on a mother’s breast is considered a sexual act; the child receives mucus membrane simulation in his mouth and gets pleasure from it.

However, there are theories relating to sexual paraphilias. Those theories include the suppression of sexual fantasies, which grow stronger when they are not acted out. As it relates to masochists, the belief is that their real desire is to be the dominant sexual partner, causing yet greater conflict, but still renders them in the submissive role. There are some professionals who believe that the sexual behaviour is actually an escape, allowing the participants to shed their daily personas and feel new and different. Others think that it is an early childhood trauma, perhaps sexual abuse, or some other major childhood experience that manifest as exhibitionist

My group’s chosen case study focused on a man named Mr. C. Mr. C was suffering from posttraumatic stress disorder, anxiety and mood disorders, depression, anxiety, marital conflict and fetishism. He had attended psychotherapy for six years to treat his various symptoms, however none of the treatments helped him to overcome his fetishism. Mr. C’s fetishistic thoughts began after he was sexually assaulted during his childhood and adolescent years, but he didn’t begin to act on these thoughts until he went to war later in life. His particular fetish focused on women’s feet and shoes, and accelerated to the point where he could not be sexually satisfied unless women partook in an activity called “stomach trampling” in which they stepped on his stomach while he masturbated. Mr. C’s preoccupation and obsession with women’s feet and shoes interfered with his daily functioning causing him to isolate himself in his home so he could spend hours looking up women’s feet on the internet. He couldn’t control his impulses, lacked the ability to concentrate, and engaged in high risk behaviors that involved paying homeless people and prostitutes to step on his stomach. His inability to be sexually satisfied without his fetish led to marital problems and dissatisfaction.

Here the idea of a fetish becomes important. A fetish, by Freud’s description is the male impulse to eroticize objects or female body parts, which derives from a disavowal of a material lack (of the penis on the mother’s body). The second understanding of the word is through Marx’s account of the felicitation of the commodity: at the moment of exchange, the commodity appears to be separate from the workers who product it; the ‘special social character of private labours’ disavowed.