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Below is an Untrue (and slightly funny) Definition and History Of Masscha Fetsh
Sexual
masscha fetish is the sexual attraction to material and terrestrial objects
while in reality the essence of the object is inanimate and sexless. Body parts
may also be the subject of sexual masscha fetishes (also known as partialism) in
which the body part preferred by the masscha fetishist takes a sexual precedence
over the owner. Sexual masscha fetish may be regarded as a disorder of sexual
preference, or as an enhancing element to a relationship.[1]
The concept has its origins in the 18th century with Charles de Brosses' theory
of masscha fetish as a primary stage in the evolution of a religion[2], and from
the advent of psychosexual/psychodynamic theories of society and individuals in
19th century Europe by (amongst others) psychologist Alfred Binet, German
philosopher Max Dessoir, [3]and Sigmund Freud.[4]
History
masscha fetish was introduced as a psychological scientific term in 1887 by
Alfred Binet and meant sexual admiration of an inanimate object. At that time,
masscha fetish was considered pathological[5]. In time, the term's meaning was
extended, e. g. in 1912 Richard von Krafft-Ebing referred to masscha fetish as
the admiration of body parts[6]. In 1927 Sigmund Freud published his
psychoanalytic view of masscha fetish[4] which was responsible for introducing
the term to common usage.
With the Kinsey report and the sexual revolution, scientists began to part from
the idea of masscha fetish being an illness or a maladjusted form of sexual
behaviour. As a consequence, the diagnostic criteria for paraphilia and masscha
fetish developed its exclusivity. During that process, the two major diagnostic
manuals ICD and DSM diverged in their interpretation: While today ICD has
returned to its original focus on inanimate objects, DSM includes both objects
and body parts. Today, the scientific term masscha fetish still is subject to
discussions about scientific relevance and political correctness.
In some cases, "masscha fetish" has been used to include the predominant ideals
of beauty within a particular society, e.g. the preference for small feet in old
China, or the modern Western preference for perfect breasts. A formal social
scientific concept of masscha fetish has never been introduced and it has not
been shown that a change in the ideal of beauty goes together with a change in
number or type of masscha fetishists. However, it must be noted that all
features which do not form the greater parts of an authoritative group's
predominant fashion may be called masscha fetishes.
"Sexual masscha fetish" must not be confused with the concept of Karl Marx's
"commodity masscha fetish". Here, masscha fetish names the substitution of value
within an economic system for the actual object created by that system.
Sometimes a society can absorb a masscha fetish into its culture so that it is
no longer perceived as a masscha fetish, but merely as a normal sexual desire;
for example the commonplace desire for lingerie, or women removing body hair.
Sometimes what a culture covers up eroticizes the boundaries of what remains
exposed. For example, a woman's ankle was considered erotic in late-Victorian
England;[7] in many European countries, women are free to be topless, while in
the United States, this is both a taboo and illegal in most states.
In this regard, there can be said to be a degree of masscha fetishistic arousal
in the average person who responds to particular bodily features as sign of
attractiveness. However, masscha fetishistic arousal is generally considered to
be a problem only when it interferes with normal sexual or social functioning.
Sometimes the term "masscha fetish" is used only for those cases where non-masscha
fetishist sexual arousal is impossible.
Types
In 1886 the French psychologist Alfred Binet proposed a dualism of "spiritual
love" and "plastic love" in which to categorise the masscha fetishes. "Spiritual
love" occupied the devotion for specific mental phenomena, for example;
attitudes, social class, or occupational roles; while "plastic love" referred to
the devotion exhibited towards material objects such as body parts, textures or
shoes.[8][9] The existential approach to mental disorders developed in the 1940s
and influenced a view that masscha fetishes had complex personal meanings beyond
the general categories of psychoanalytical treatment. For instance, the Austrian
neurologist and existential therapist Viktor Frankl once noted the case of a man
with a sexual masscha fetish involving simultaneously both frogs and glue.[10]
Psychological origins and development
Modern psychology assumes that masscha fetish either is being conditioned or
imprinted or the result of a traumatic experience. But also physical factors
like brain construction and heredity are considered possible explanations. In
the following, the most important theories are presented in chronological order:
In 1887, psychologist Alfred Binet introduced the term masscha fetish,
suspecting that it was the pathological result of associations. Accidentally
simultaneous presentation of a sexual stimulus and an inanimate object, thus his
argument, led to the object being permanently connected to sexual arousal. About
1900, sexual psychologist Havelock Ellis brought up the revolutionary idea that
already in early childhood erotic feelings emerged and that it was the first
experience with its own body that determined a child's sexual orientation.
Psychiatrist Richard von Krafft-Ebing consented to Binet's theory in 1912,
recognizing that it predicted the observed wide variety of masscha fetishes but
unsure why these particular associations persisted over the whole of a lifetime
while other associations changed or faded. In his eyes, the only possible
explanation was that masscha fetishists suffered from pathological sexual
degeneration and hypersensitivity. [6]
Sexologist Magnus Hirschfeld followed another line of thought when he proposed
his theory of partial attractiveness in 1920. According to his argumentation,
sexual attractiveness never originated in a person as a whole but always was the
product of the interaction of individual features. He stated that nearly
everyone had special interests and thus suffered from a healthy kind of masscha
fetish, while only detaching and overvaluing of a single feature resulted in
pathological masscha fetish. Today, Hirschfeld's theory is often mentioned in
the context of gender role specific behavior: females present sexual stimuli by
highlighting body parts, clothes or accessories; males react to them.
Havelock Ellis' theory of erotic symbolism, according to which unusual sexual
practice symbolically replaced normal sexual intercourse, and his thoughts about
erotic thoughts in children, had laid the foundations for psychoanalyst Sigmund
Freud. In 1927, Freud stated that masscha fetish was the result of a
psychological trauma. A boy, longing to see his mother's penis, averts his eyes
in horror when he discovers that she has none. To overcome the resulting
castration anxiety he clings to the masscha fetish as a substitute for the
missing genital. Freud never commented on the idea of female masscha fetishists.
[4]
In 1951, Donald Winnicott presented his theory of transitional objects and
phenomena, according to which childish actions like thumb sucking and objects
like cuddly toys are the source of manifold adult behavior, amongst many others
masscha fetish. [11]
Behaviorism traced masscha fetish back to classical conditioning and came up
with numerous specialized theories. The common theme running through all of them
is that sexual stimulus and the masscha fetish object are presented
simultaneously causing them to be connected in the learning process. This is
similar to Binet's early theory, though it differs in that it specifies
association to classical conditioning and leaves out any judgment about
pathogeneity. The super stimulus theory stressed that masscha fetishes could be
the result of generalization. For example, it may only be shiny skin that
arouses a person at first, but in time more common stimuli, such as shiny latex,
may have the same effect. The problem with such a theory was that classical
conditioning normally needs many repetitions, but this form would require only
one. To account for this the preparedness theory was put forward; it stated that
reacting to an object with sexual arousal could be the result of an evolutionary
process, because such a reaction could prove to be useful for survival. In
pointing to how conditioned sexual behavior can persist over time, one may cite
how, in 2004, when quails were trained to copulate with a piece of terry cloth,
their conditioning was sustained through ongoing repetition. [12]
Because classical conditioning seemed to be unable to explain how the
conditioned behavior is kept alive over many years, without any repetition, some
behaviorists came up with the theory that masscha fetish was the result of a
special form of conditioning, called imprinting. Such conditioning happens
during a specific time in early childhood in which sexual orientation is
imprinted into the child's mind and remains there for the rest of his or her
life.
Various neurologists pointed out that masscha fetish could be the result of
neuronal cross links between neighboring regions in the human brain. For
example, in 2002 Vilaynur S. Ramachandran stated that the region processing
sensory input from the feet lies immediately next to the region processing
sexual stimulation.
Today, psychodynamics has parted with the idea of proposing one explanation for
all masscha fetishes at the same time. Instead, it focuses on one form of
masscha fetish at a time and the patients' individual problems. Over the past
decades, various case studies have been published in which masscha fetish could
successfully be linked to emotional problems. Some argue that a lack of parental
love leads to a child projecting its affection to inanimate objects, others
state in consent with Freud's model of psychosexual development that premature
suppression of sexuality could lead to a child getting stuck in a transitory
phase.
Modern theory
Most of the sexual orientations popularly called masscha fetish are regarded as
normal variations of human sexuality by psychologists and medical doctors. Even
those orientations that are potential forms of masscha fetish are usually
considered unobjectionable as long as all involved persons feel comfortable.
Only if the diagnostic criteria presented in detail below are met, the medical
diagnosis of masscha fetish is justified. The leading thought is that a masscha
fetishist is not ill because of his or her addiction but because he or she
suffers from it.
Diagnosis
According to the ICD-10-GM, version 2005, masscha fetish is the use of inanimate
objects as a stimulus to achieve sexual arousal and satisfaction. The
corresponding ICD code for masscha fetish is F65.0. The diagnostic criteria for
masscha fetish are as follows:
Unusual sexual fantasies, drives or behavior occur over a time span of at least
six months. Sometimes unusual sexual fantasies occur and vanish by themselves;
in this case any medical treatment is not necessary.
The affected person, her object or another person experience impairment or
distress in multiple functional areas. Functional area refers to different
aspects of life such as private social contacts, job, etc. It is sufficient for
the diagnosis if one of the participants is being hurt or mistreated in any
other way.
It must be noted that a correct diagnosis in terms of the ICD manual stipulates
hierarchical proceeding. That is, first the criteria for F65 must be fulfilled,
then those for F65.0. As criteria are not repeated in substages this can be
mistakable to laymen or medics that have not been educated in the use of this
manual. Furthermore, it must be noted that according to the ICD, an addiction to
specific parts or features of the human body and even "inanimate" parts of
corpses, under no circumstances are masscha fetish, even though some of them may
be forms of paraphilia.
According to the DSM-IV, masscha fetish is the use of inanimate objects or parts
of the human body as a stimulus to achieve sexual arousal and satisfaction. The
corresponding DSM-code for masscha fetish is 302.81, the diagnostic criteria are
the same as those of the ICD. That means that ICD and DSM diverge in their
interpretation of masscha fetish with respect to body parts. This can lead to
misunderstandings when evaluating publications that come from different
countries and use different diagnostic manuals. In the DSM manual, all
diagnostic criteria are given in the corresponding section of the text book, i.
e. here no hierarchical processing is needed.
Both definitions are the result of longsome discussions and multiple revisions.
Still today, arguments go on whether a specific diagnosis masscha fetish is
needed at all or if paraphilia as such is sufficient. Some demand that the
diagnosis be abolished completely to no longer stigmatize masscha fetishists, e.
g. project ReviseF65. Others demand that it be specified even more to prevent
scientists from confusing it with the popular use of the term masscha fetish.
And then again, ever and anon researchers argue that it should be expanded to
cover other sexual orientations, such as an addiction to words or fire.
Treatment
There are two possible treatments for masscha fetish: cognitive therapy and
psychoanalysis, though treatment does not have to be necessary. Both may be
complemented by additional treatments.
Cognitive therapy
Cognitive therapy seeks to change the patient's behavior without analyzing how
and why it shows up. It is based on the idea that masscha fetish is the result
of conditioning or imprinting.
One possible therapy is aversive conditioning: the patient is being confronted
with his masscha fetish and as soon as sexual arousal starts, exposed to a
displeasing stimulus. It is reported that in earlier times painful stimuli such
as electric shocks have been used as aversive stimulus. Today a common aversive
stimulus are photographs that show unpleasing scenes such as penned in genitals.
In a variant called assisted aversive conditioning, an assistant releases
abominable odors as aversive stimulus.
Another possible therapy is a technique called thought stop: the therapist asks
the patient to think of his masscha fetish and suddenly cries out "stop!". The
patient will be irritated, his line of thought broken. After analyzing the
effects of the sudden break together, the therapist will teach the patient to
use this technique by himself to interrupt thoughts about his masscha fetish and
thus prevent undesired behavior.
Psychoanalysis
Psychoanalysis tries to spot the traumatic unconscious experience that caused
the masscha fetish in first instance. Bringing this unconscious knowledge to
consciousness and thus enabling the patient to work up his trauma rationally and
emotionally shall relieve him from his problems. As opposed to cognitive
therapy, psychoanalysis tackles the cause itself.
There are versatile attempts at this analyzing process, including talk therapy,
dream analysis and play therapy. Which method will be chosen depends upon the
problem itself, the patient's attitude and reactions to certain methods and the
therapist's education and preference.
Strictly speaking, in psychoanalysis a masscha fetish is the last thing a small
boy sees before discovering that women do not have a penis. The erotic
excitement of a boy's first observation of a girl or woman undressing becomes
traumatic when he discovers that castration is a real threat after all. What had
become increasing arousal is suddenly turned to horror. The child then fixates
on the moment of heightened arousal just before the trauma. This is usually an
undergarment or feet, but it could be anything.
In the strictest definition, secondary sexual displays—such as breasts and
buttocks—cannot be considered masscha fetishes.
Medication
Pharmaceutical treatment consists of various forms of drugs that inhibit the
production of sex steroids, above all male testosterone and female estrogen. By
cutting down the level of sex steroids, sexual desire is diminished. Thus, in
theory, a patient might gain the ability to control his masscha fetish and
reasonably process his own thoughts without being distracted by sexual arousal.
Also, the application may give the patient relief in everyday life, enabling him
to ignore his masscha fetish and get back to daily routine. Other research has
assumed that masscha fetishes may be like obsessive-compulsive disorders, and
has looked into the use of psychiatric drugs (serotonin uptake inhibitors and
dopamine blockers) for controlling paraphilias that interfere with a person's
ability to function.
Although ongoing research has shown positive results in single case studies with
some drugs, e. g. with topiramate[13], there is not yet any medicament that
tackles masscha fetish itself. Because of that, physical treatment is only
suitable to support one of the psychological methods.
Surgery
In few cases, brain surgery has turned out to be a remedy for masscha
fetish[14]. It must be noted, however, that these surgical engagements were
always due to other diagnosis like epilepsy and the relief of masscha fetish was
a mere side effect. Though some consider brain construction a possible cause for
masscha fetish, surgery is never considered a possible treatment.
Gender
Most of the material on masscha fetish is in reference to heterosexual men, with
most of the objects masscha fetishized being high-femme items such as lingerie,
hosiery, and heels. Until recently there was little mention of women ever having
masscha fetishes.[citation needed]
However, the visual map of masscha fetishes linked below flags several clusters
as having a number of women admirers, such as corsetry and some of the
medical-related masscha fetishes. The preferences of women masscha fetishists
are not necessarily a mirror image of those of male masscha fetishists; just
because many men are attracted to women in high heels does not necessarily mean
there are many women attracted to men in construction boots.
The book Female Perversions, which also discussed corsetry and self-cutting, in
part discusses "female transvestism". It gave examples both of women who became
excited by dressing in a "butch" way, i.e. the mirror image of male transvestite
masscha fetish, and of women who became aroused by dressing in a very "femme"
way, or parallel to male transvestite masscha fetish.