Marx's commodity fetishism

Marx's work in the first chapters of Capital is sometimes taken to be ‘metaphysical’, since his remarks do not lend themselves to ‘scientific’ testing against quantitative data. I argue that Marx aimed to re‐present the economic theory of his day in order to reveal the characteristic presuppositions of capitalist society, and ‐ in the first instance ‐ to rid the theory of logical confusions. Though his distinctions are ingenious and his arguments consistent, the enterprise fails in certain respects, because he relies on Ricardian propositions about value and labour, and because his use of certain methods and distinctions of nineteenth‐century logic is no longer convincing. Hence he reaches conclusions about the meaning of value, and the nature of commodities and labour, that are wrong in principle. These conclusions were the logical basis for his most sweeping predictions about capitalist society.     

An animal model of fetishism

An animal model of sexual fetishism was developed with male Japanese quail based on persistence of conditioned sexual responding during extinction to an inanimate object made of terrycloth (Experiments 1 and 3). This persistent responding occurred only in subjects that came to copulate with the terrycloth object, suggesting that the copulatory behavior served to maintain the fetishistic behavior. Sexual conditioning was carried out by pairing a conditioned stimulus (CS) with the opportunity to copulate with a female (the unconditioned stimulus or US). Copulation with the CS object and persistent responding did not develop if the CS was a light (Experiment 1) or if conditioning was carried out with a food US (Experiment 2). In addition, subjects that showed persistence in responding to the terrycloth CS did not persist in their responding to a light CS (Experiment 3). The results are consistent with the hypothesis that conditioned copulatory behavior creates a form of self-maintenance that leads to persistent responding to an inanimate object. The development of an animal model of such fetishistic behavior should facilitate experimental analysis of the phenomenon.     

Methods for assessment of aversion treatment in fetishism with masochism

An operant conditioning measure is described, which showed that faradic shocks were aversive in a patient whose fetishism was associated with masochism. The patient's response was in keeping with expectations drawn from the initial measures, since faradic aversion produced rapid improvement of the masochism with subsequent improvement of the fetishism, and increased enjoyment of normal sexual relations. The operant conditioning and semantic differential measures accurately reflected clinical changes after treatment, and are useful to assess progress. Masochism does not necessarily contra-indicate aversion treatment.     

Blessed fetishism: Language ideology and embodied worship among Pentecostals in Java

A prominent trend of late Christianity has been a cultivation of ‘unmediated’ inspiration realised in embodied worship, notably glossolalia, ecstasy and verbal exuberance. Speaking unfathomable language and embracing spontaneous feelings, Pentecostals in Java have relied on and reworked local language ideologies by passionately employing both the babbling and yelling forms of code-switching in Indonesian, English, Hebrew and glossolalia, in an aspiration to achieve ‘true worshiper-hood’. A closer scrutiny of some elements of this embodied worship against the larger religiously heterogeneous context, furthermore, reveals the salient impacts of cross-religious relations on the process of shaping Pentecostal Christianity. This article argues that specific forms of Pentecostal worship can be better understood when situated in Muslim–Christian relations. Specifically, they speak to a thriving form of religious fetishism that is locally primed for a distinct voice out of the flourishing movements of Islamic resurgence.     

Oedipal aspirations and phallic fears: on fetishism in childhood and young adulthood

The main theoretical position on fetishism remains that outlined by Freud, the splitting of the ego and castration anxiety being central to the establishment of the fetish. The dangers and attractions of an oedipal resolution are outlined in the case of 'Stanley', an older adolescent whose nappy wearing, transvestism and obsession with pregnant mothers and their babies brought him to therapy. The paper demonstrates some of the technical difficulties in such work, the slow ego-structuring that is necessary, the patient's swift perception of danger at any failure of attunement by the therapist and subsequent flight to the perverse defence, and the impetus that acceptance of oedipal gain may bring to development. Die wesentliche theoretische Position bezüglich Fetischismus bleibt die von Freud umrissene, dass Ichspaltung und Kastrationsangst bei der Etablierung des Fetischs zentral sind. Es werden die Gefahren und Anziehungspunkte einer ödipalen Lösung im Fall von 'Stanley' dargestellt, einem älteren Jugendlichen, den sein Windeltragen, Transvestismus und Besessenheit mit schwangeren Müttern und ihren Babies zu Therapie brachte. Der Artikel zeigt einige der technischen Schwierigkeiten in solch einer Arbeit, das langsame Ich-strukturieren, das notwendig ist, die schnelle Gefahrenwahrnehmung des Patientens bei jeglicher Missanpassung des Therapeutens und die darauffolgende Flucht in perverse Abwehr, und den Antrieb, den das Akzeptieren des ödipalen Gewinns zur Entwicklung bringen kann, auf. Des conceptions théoriques du fétichisme, la plus connue reste encore celle proposée par Freud, dans laquelle le clivage du moi et l'angoisse de castration sont à l'origine de la mise en place de l'objet fétiche. Les dangers et les charmes d'une résolution ?dipienne sont esquissés à travers le cas de û Stanley ý, garçon en fin d'adolescence qui entreprend une thérapie en raison de certains de ces comportements?:?il aime porter des couches, il se travestit et il est obsédé par les femmes enceintes et leurs bébés. L'auteur souligne quelques-unes des difficultés techniques posées par ce travail, la lenteur avec laquelle il faut laisser se structurer le moi, la perception rapide par le patient d'un danger imminent dès que sa thérapeute n'est plus tout à fait en accordage avec lui, sa fuite alors vers une défense perverse, et la stimulation que l'acceptation des enrichissements ?dipiens peut entraîner pour son développement. La posizione teorica principale sul feticismo resta quella illustrata da Freud, secondo la quale la scissione dell'Io e le ansie di castrazione sono determinanti alla formazione del feticcio. I pericoli e le attrazioni di una risoluzione del complesso edipico sono illustrate nel caso di 'Stanley', un tardo adolescente arrivato in terapia perche' usava i pannolini, si travestiva e aveva un' ossessione per le donne incinte e i loro bambini. L'articolo tratta di alcune delle difficolta' tecniche in questo tipo di lavoro, della lenta e necessaria ricostruzione dell'Io, della rapida percezione del pericolo del paziente quando egli sente una mancanza di sintonia con il terapeuta e la conseguente fuga verso difese perverse, e dell'impeto che l'accettazione dei vantaggi edipici possono portare allo sviluppo.     

Between Cultures

Abstract

A hospital is an institution established to pursue one principal primary task: the care and treatment of the sick. In some hospitals, other important tasks - for example, training and research - must also be undertaken. There may at times be conflict about the relative importance of these tasks. Within the hospital, a large number of heterogeneous groups must coexist, communicate and co-operate to achieve the primary task. Each group is composed of individuals. Each individual has his own motivation for belonging to that group and for working within the hospital. The individual's roles within his own group, his relationship with other subgroups and his place within the hospital as a whole are to a considerable degree determined and driven by his unconscious impulses and needs. Within a gynaecological unit the levels of anxiety and other primitive emotions may be particularly high. Here, issues of life, death and sexuality are constantly being confronted. A strong defence system is therefore likely to operate at both an individual and a social level. This may either enhance or hamper the work effort.     

Climates Create Cultures

The circumstances in which societies adapt their cultural values and practices to cold, temperate, and hot climates include the availability of money to cope with climate. Country-level studies have shown that feeling good, doing good, altruistic volunteering, intrinsic work motivation, cooperative enculturation, and democratic leadership are least prevalent in poorer countries with more demanding climates, moderately prevalent in poor and rich countries with temperate climates, and most prevalent in richer countries with more demanding climates. The common denominator is that inhabitants of lower-income countries in more demanding climates emphasize survival values at the expense of self-expression values, whereas the inhabitants of higher-income countries in more demanding climates emphasize self-expression values at the expense of survival values. These findings have practical implications for the cultural consequences of global warming and economic growth, and for the effectiveness of financing for human development.     

Sexual fetishism in a quail (Coturnix japonica) model system: test of reproductive success

In the present study, the authors explored the reproductive consequences of fetishistic behavior in a previously developed animal model of sexual fetishism (F. K?ksal et al., 2004). Male domesticated quail (Coturnix japonica) received sexual conditioning trials in which a terrycloth object (the conditioned stimulus [CS]) was paired with the opportunity to copulate with a female quail (the unconditioned stimulus). Approximately half of the male quail came to copulate with the CS object and were considered to have developed fetishistic behavior. Each of the male quail was then tested with a female quail, whose eggs were incubated to determine rates of fertilization. The CS object was present for 30 s before and during the copulation test. Fetishistic male quail were slower to achieve cloacal contact with the female quail and showed less efficient copulatory behavior. However, they fertilized a greater proportion of eggs than nonfetishistic male quail. These results are unexpected from previous studies of the relationship between reproductive success and copulatory behavior and are discussed in terms of how fetishistic behavior directed toward an inanimate object may modify male-female interactions.     

Gettier Across Cultures1

In this article, we present evidence that in four different cultural groups that speak quite different languages (Brazil, India, Japan, and the USA) there are cases of justified true beliefs that are not judged to be cases of knowledge. We hypothesize that this intuitive judgment, which we call “the Gettier intuition,” may be a reflection of an underlying innate and universal core folk epistemology, and we highlight the philosophical significance of its universality.