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Journal articles on the topic 'Fetishism'

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Published: 4 June 2021

Last updated: 30 July 2024

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1

Delcea, Cristian, and Dorina EUSEI. "Fetishist disorder." International Journal of Advanced Studies in Sexology 1, no. 2 (December 1, 2019): 73–77. http://dx.doi.org/10.46388/ijass.2019.12.11.123.

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Fetishism, as a technical descriptor of atypical sexual behaviour, was noted in the writings of the well-known nineteenth century French psychologist Alfred Binet (1857–1911) (Binet, 1887) as well as prominent European sexologists Richard von Krafft-Ebing (1840–1902) (Krafft-Ebing, 1886), Havelock Ellis (1859–1939) (Ellis, 1906), and Magnus Hirschfeld (1868– 1935) (Hirschfeld, 1956). In their seminal writings, all of the afore mentioned sexologists used the terms “fetish” and “fetishism” to specifically describe an intense eroticization of either non-living objects and/or specific body parts that were symbolically associated with a person. Fetishes could be non clinical manifestations of a normal spectrum of eroticization or clinical disorders causing significant interpersonal difficulties. Ellis (1906) observed that body secretions or body products could also become fetishist expressions of “erotic symbolism”. Freud (1928) considered both body parts (e.g., the foot) or objects associated with the body (e.g., shoes) as fetish objects. For the purposes of this review, a “broader” historically based core definition for Fetishism will include intense and recurrent sexual arousal to: non-living objects, an exclusive focus on body parts or body products. Keywords: fetishism, Paraphilia, Partialism, DSM-V.

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2

Kunjukrishnan, R., A. Pawlak, and Lily R. Varan. "The Clinical and Forensic Psychiatric Issues of Retifism." Canadian Journal of Psychiatry 33, no. 9 (December 1988): 819–25. http://dx.doi.org/10.1177/070674378803300907.

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The literature on the etiological theories, clinical manifestations and treatment of retifism (foot fetishism) and fetishisms in general are briefly reviewed. The case of a 27 year old married male foot-fetishist is presented with emphasis on the psychosexual development leading to the specific sexual deviation. The specific behavioural treatment consisted of covert aversive conditioning using self-reports of sexual urges and psychophysiological monitoring as objective measures of therapeutic change. The theoretical basis for the therapeutic response is discussed.

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3

Sheehan, Rebecca. "Biker Boys, Muscle Cars, Hollywood Men." Film Studies 21, no. 1 (November 2019): 65–82. http://dx.doi.org/10.7227/fs.21.0006.

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This article examines how the ironic construction of queer masculinity from biker culture, a realm of consumer fetishism and hetero-masculinity, in Kenneth Anger’s Scorpio Rising (1964), influences Nicolas Winding Refn’s 2011 film Drive. As Anger’s film appropriates pop-culture images and icons of biker culture, fetishes of post-Second World War American masculinity, Refn uses overt references to Anger’s film to wage a similar reappropriation of muscle car culture, in the process challenging contemporary images of heterosexual masculinity in Drive. Like Anger, Refn relies upon the dynamics of fetishism and postmodernism’s illumination of the distance between sign and object to subvert muscle cars’ associations with masculine violence and rivalry, mobilising them instead to exploit the inherent multivocality of the fetishised object, seizing the car (and its mobility) as a getaway vehicle to escape prescriptions of identity and limiting definitions of gender and sexuality.

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4

Cluley, Robert. "Sexual fetishism in organizations: The case of journal list fetishism." Organization 21, no. 3 (April 28, 2014): 314–28. http://dx.doi.org/10.1177/1350508413519763.

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Organizations can encourage their members to over-value means above ends. A case in point is the tendency among academics to over-value standardized ranking lists for academic journals at the expense of high quality research. To make sense of such seemingly perverse object choices, organizational researchers have turned to the concept of fetishism. However, organizational researchers have yet to consider how these fetishes are organized as sexual object choices—a strange omission given the expansive empirical and theoretical literature exploring fetishism as a sexual practice. Drawing a distinction between the fetishism of organizations and fetishism in organizations, the article seeks to redress this oversight.

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5

Sumarsono, Irwan. "Fetishism Reflected in Sam Mendes’s American Beauty." World Journal of English Language 12, no. 5 (May 12, 2022): 102. http://dx.doi.org/10.5430/wjel.v12n5p102.

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This study described the fetishism of the main character in Sam Mendes’ American Beauty by using psychoanalytical analysis. The analysis was focused on the fetishism conducted by the main character, Lester. The main data was taken from the work entitled American Beauty, while the supporting ones were derived from some related books, English journals, and other sources on the internet. Data were collected, categorized, and analyzed before they were presented in a discussion. The writer used descriptive-analytic techniques to analyze the collected data, and the analysis was focused on the factors that make Lester become a fetishist and the effects of his fetishism on his life and family. It was found that Lester’s id has the biggest role in causing his fetishism. Lester’s fetishism is controlled mostly by his needs to fulfill his physical and psychological needs. Lester wants to fulfill the sexual pleasure that he cannot get from his wife, Carolyn.

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6

Dant, Tim. "Fetishism and the Social Value of Objects." Sociological Review 44, no. 3 (August 1996): 495–516. http://dx.doi.org/10.1111/j.1467-954x.1996.tb00434.x.

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The idea of the fetish has a particular presence in the writings of both Marx and Freud. It implies for these two theorists of the social, a particular form of relation between human beings and objects. In the work of both, the idea of the fetish involves attributing properties to objects that they do not ‘really’ have and that should correctly be recognised as human. While Marx's account of fetishism addresses the exchange-value of commodities at the level of the economic relations of production, it fails to deal in any detail with the use-value or consumption of commodities. In contrast Freud's concept of the fetish as a desired substitute for a suitable sex object explores how objects are desired and consumed. Drawing on both Marx and Freud, Baudrillard breaks with their analyses of fetishism as demonstrating a human relation with unreal objects. He explores the creation of value in objects through the social exchange of sign values, showing how objects are fetishised in ostentation. This paper argues that while Baudrillard breaks with the realism characteristic of Marx's and Freud's analyses of fetishism, he does not go far enough in describing the social and discursive practices in which objects are used and sometimes transformed into fetishes. It is proposed that the fetishisation of objects involves an overdetermination of their social value through a discursive negotiation of the capacities of objects that stimulates fantasy and desire for them.

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7

Levesque, Lisa. "Material Entanglement and Technology Fetishism in Academic Libraries." Canadian Journal of Academic Librarianship 6 (December 18, 2020): 1–24. http://dx.doi.org/10.33137/cjal-rcbu.v6.34345.

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This article explores technology fetishism in academic libraries as an irrational form of worship. Academic libraries participate in networks of prestige through their investments in technology and its fetishistic rhetoric. To counter the myth of technology as a neutral good, this article draws on contemporary fetishism theory and specifically the work of Bruno Latour to trace how technology is entangled with social relations and upholds hegemonic power. All technology is laden with human thought, feeling, and intent. However, Modern fetishes are dispersed into culture and obscure these entanglements, hiding materiality and obscuring the visibility of labour. This article considers library technology through the lens of fetishism, specifically considering the ways in which discovery layers shape research. Confronting fetishism enables academic library workers to reimagine more human-centered approaches to technology and to bring to light embedded whiteness and sexism in library practices. There is an urgent need to reconfigure our relationships with technology given its entanglement with research and the unexamined power that fetishism holds.

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8

Wyngaard, Amy S. "The Fetish in/as Text: Rétif de la Bretonne and the Development of Modern Sexual Science and French Literary Studies, 1887–1934." PMLA/Publications of the Modern Language Association of America 121, no. 3 (May 2006): 662–86. http://dx.doi.org/10.1632/003081206x142814.

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This essay examines the role of Rétif's writings in the development of the concept of erotic fetishism and in the formation of the French literary canon in the late nineteenth and early twentieth centuries. Rétif explored foot and shoe fetishisms more than a century before the phenomena were medically recognized, anticipating the modern psychosexual use of the term fetishism and making important contributions to the invention of the theoretical concept. Rétif's works were accorded a privileged place in early pathologies of fetishism, which provoked a series of polemics among German and French medical doctors and literary scholars centered on notions of national supremacy and literary value. Marked as bad literature, in both senses of the term, Rétif's writing was subsequently excluded from the French literary canon on moral grounds and became a kind of fetish object in the French literary corpus. (ASW)

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9

Ellen, Roy. "Fetishism." Man 23, no. 2 (June 1988): 213. http://dx.doi.org/10.2307/2802803.

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10

Sargent, Thomas O. "Fetishism." Journal of Social Work & Human Sexuality 7, no. 1 (January 10, 1989): 25–42. http://dx.doi.org/10.1300/j291v07n01_03.

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11

Jørgensen, Erlend Kirkeng. "Fetisjering i arkeologiske forklaringer." Primitive Tider, no. 16 (December 1, 2014): 35–50. http://dx.doi.org/10.5617/pt.7210.

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Fetishism in archaeological explanations. This paperengages in the age-long debate on subject/object-relationsin Archaeology: Do we study things as materials and objectsin themselves, or things as remnants after past subjects andsocieties? It is argued, from a theory of science-perspective,that Archaeology is particularly prone to fetishize objectsin explanations, due to its extraordinary hermeneuticalposition, which have resulted in a downgrading ofarchaeology’s ontological ambitions. Fetishism is heredefined as "a displacement of meaning" (Dant 1996:498-499), which is deemed as unwanted in the scientific community.In a virtue-ethical way, a norm of responsibility is presentedto counteract the specific forms of fetishism that tend tooccur in archaeological explanations. The virtue states thatresponsibility obtains in an archaeological explanation, andthus makes it "good", by subscribing to the right object,the right amount of causal responsibility. By comparingSymmetrical and Social Archaeology to Phenomenology, itis argued that all fail to comply with this norm by fetishizingeither the object or subject of inquiry. Most spectacularlyfails Symmetrical Archaeology, and in general moreintuition-based Phenomenology.

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12

Wilson, Andrew. "Using corpora in depth psychology: a trigram-based analysis of a corpus of fetish fantasies." Corpora 7, no. 1 (May 2012): 69–90. http://dx.doi.org/10.3366/cor.2012.0018.

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Contemporary depth psychology is under constant pressure to demonstrate and strengthen its evidence base. In this paper, I show how the analysis of large corpora can contribute to this goal of developing and testing depth-psychological theory. To provide a basis for evaluating statements about foot and shoe fetishism, I analyse the thirty-six most frequent three-word phrases (or trigrams) in a corpus of about 1.6 million words of amateur fetish stories written in the German language. Zipfian methods from quantitative linguistics are used to specify the number of phrases for analysis and I argue that these reflect the core themes of the corpus. The analysis reveals three main dimensions. First, it corroborates the observations of the early sexologists that foot and shoe fetishism is very closely intertwined with sadomasochism. Secondly, it shows that genitalia-related phrases are also common, but an examination of their contexts questions Freud's theory that fetishism results from an assumption of female castration. Thirdly, it reveals that the mouth also plays a key role; however, the frequent co-presence of genitalia references in the same texts does not seem to support straightforwardly the most common alternative theory of fetishism based on object relations. Future research could valuably extend this approach to other fetishes and, in due course, to other depth-psychological constructs.

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13

Pantić, Rade. "Robni fetišizam, pravni fetišizam, preobraženi oblici i estetski fetišizam." Život umjetnosti, no. 104 (July 2019): 52–65. http://dx.doi.org/10.31664/10.31664/zu.2019.104.03.

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In this paper, we analyse two recent contributions to the Marxist critique of the political economy of art: the article “Artistic Labor and the Production of Value: An Attempt at a Marxist Interpretation” by José María Durán and the book Art and Value: Art’s Economic Exceptionalism in Classical, Neoclassical and Marxist Economics by Dave Beech. While Durán emphasizes the emergence of the legal category of intellectual property rights as crucial for value production in art, Beech has reached the contrary conclusion that artistic labour does not produce value and that artistic production is therefore excepted from capitalist commodity production. In our paper, we criticize both conclusions. While agreeing with Beech that artistic labour does not produce value and is thus excepted from the ideology of commodity fetishism, we believe that through the ideology of converted forms it nevertheless becomes part of capitalist commodity production. We would argue that the sector of artistic production, through the converted form of monopoly rent, establishes a production relation with other, competitive, sectors of capitalist economy. This production relation is enabled by the ideology of aesthetic fetishism, supported by the ideology of legal fetishism through the category of intellectual property rights. Contrary to Durán, we thus conclude that intellectual property rights allow for a hidden transfer of surplus value produced by the workers in the competitive sectors of the capitalist economy.

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Pantić, Rade. "Robni fetišizam, pravni fetišizam, preobraženi oblici i estetski fetišizam." Život umjetnosti, no. 104 (July 2019): 52–65. http://dx.doi.org/10.31664/zu.2019.104.03.

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In this paper, we analyse two recent contributions to the Marxist critique of the political economy of art: the article “Artistic Labor and the Production of Value: An Attempt at a Marxist Interpretation” by José María Durán and the book Art and Value: Art’s Economic Exceptionalism in Classical, Neoclassical and Marxist Economics by Dave Beech. While Durán emphasizes the emergence of the legal category of intellectual property rights as crucial for value production in art, Beech has reached the contrary conclusion that artistic labour does not produce value and that artistic production is therefore excepted from capitalist commodity production. In our paper, we criticize both conclusions. While agreeing with Beech that artistic labour does not produce value and is thus excepted from the ideology of commodity fetishism, we believe that through the ideology of converted forms it nevertheless becomes part of capitalist commodity production. We would argue that the sector of artistic production, through the converted form of monopoly rent, establishes a production relation with other, competitive, sectors of capitalist economy. This production relation is enabled by the ideology of aesthetic fetishism, supported by the ideology of legal fetishism through the category of intellectual property rights. Contrary to Durán, we thus conclude that intellectual property rights allow for a hidden transfer of surplus value produced by the workers in the competitive sectors of the capitalist economy.

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15

Smith, Robert, Sara Nadin, and Sally Jones. "Beyond the dolls house?" Qualitative Market Research: An International Journal 22, no. 5 (November 11, 2019): 745–65. http://dx.doi.org/10.1108/qmr-01-2017-0035.

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Purpose This paper aims to examine the concepts of gendered, entrepreneurial identity and fetishism through an analysis of images of Barbie entrepreneur. It draws on the literature of entrepreneurial identity and fetishism to examine how such identity is socially constructed from childhood and how exposure to such dolls can shape and influence perceptions of entrepreneurial identity. Design/methodology/approach Using semiotic analysis the authors conduct a visual analysis of the Barbie to make observations and inferences on gendered entrepreneurial identity and fetishism from the dolls and artifacts. Findings The gendered images of Barbie dolls were influenced by societal perceptions of what an entrepreneur should look like, reflecting the fetishisation of entrepreneurship, especially for women. Mirroring and exaggerating gendered perceptions, the dolls express hyper-femininity reflected in both the physical embodiment of the doll and their adornments/accessories. This includes handbags, high-heeled shoes, short skirts, haute-couture and designer clothes. Such items and the dolls themselves become fetishised objects, making context and culture of vital importance. Research limitations/implications There are positive and negative implications in relation to how the authors might, as a society, present unrealistic gendered images and role models of entrepreneurship to children. The obvious limitation is that the methodology limits what can be said or understood, albeit the imagery mirrors socially constructed reality for the context examined. Originality/value This is original research in that no previous published studies have tackled gendered entrepreneurial identity in relation to fetishism. The value of the work lies in discussing the concepts and embeds them in the expanding conversation surrounding gendered entrepreneurial identities.

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16

Guelmami, Ziyed. "“I got the power!”: An exploration of contemporary fetishism." Qualitative Market Research: An International Journal 22, no. 5 (November 11, 2019): 781–95. http://dx.doi.org/10.1108/qmr-12-2016-0124.

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Purpose This paper aims to discuss the concept of fetishism as an important but understudied kind of magical relationship to objects. Fetishism in the context of contemporary consumption is conceptualized as a multilayered construct underlining the attribution of an aura and magical power to a product to achieve personal goals. Design/methodology/approach In total, 15 in-depth interviews were conducted to highlight contextual factors influencing the emergence of fetishism in contemporary consumption, to underline the instrumental and aspirational dimensions of fetishism and to provide a definition of contemporary product fetishism. Findings The results show that fetishism appears as fragmented and unstable magical beliefs toward products related to a need to cope with uncertain and important aspirational situations. Originality/value The paper provides a multidisciplinary approach of fetishism to provide insights regarding this phenomenon and its manifestations in the context of contemporary consumption.

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17

Grosz, Elizabeth, and Žarko Trajanoski. "Lesbian Fetishism?" Identities: Journal for Politics, Gender and Culture 1, no. 1 (January 1, 2001): 113–34. http://dx.doi.org/10.51151/identities.v1i1.18.

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Author(s): Elizabeth Grosz | Елизабет Грос Title (English): Lesbian Fetishism? Title (Macedonian): Лезбејски фетишизам? Translated by (English to Macedonian): Žarko Trajanoski | Жарко Трајаноски Journal Reference: Identities: Journal for Politics, Gender and Culture, Vol. 1, No. 1 (Summer 2001) Publisher: Research Center in Gender Studies - Skopje and Euro-Balkan Institute Page Range: 113-134 Page Count: 21 Citation (English): Elizabeth Grosz, “Lesbian Fetishism?,” Identities: Journal for Politics, Gender and Culture, Vol. 1, No. 1 (Summer 2001): 113-134. Citation (Macedonian): Елизабет Грос, „Лезбејски фетишизам?“, превод од англиски Жарко Трајаноски, Идентитети: списание за политика, род и култура, т. 1, бр. 1 (лето 2001): 113-134.

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18

Monahan, Torin. "Algorithmic Fetishism." Surveillance & Society 16, no. 1 (April 1, 2018): 1–5. http://dx.doi.org/10.24908/ss.v16i1.10827.

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Surveillance-infused forms of algorithmic discrimination are beginning to capture public and scholarly attention. While this is an encouraging development, this editorial questions the parameters of this emerging discussion and cautions against algorithmic fetishism. I characterize algorithmic fetishism as the pleasurable pursuit of opening the black box, discovering the code hidden inside, exploring its beauty and flaws, and explicating its intricacies. It is a technophilic desire for arcane knowledge that can never be grasped completely, so it continually lures one forward into technical realms while deferring the point of intervention. The editorial concludes with a review of the articles in this open issue.

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19

Grosz, Elizabeth A. "Lesbian Fetishism?" differences 3, no. 2 (July 1, 1991): 39–54. http://dx.doi.org/10.1215/10407391-3-2-39.

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20

McNulty, Tracy. "Speculative Fetishism." Konturen 8 (October 9, 2015): 99. http://dx.doi.org/10.5399/uo/konturen.8.0.3709.

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Quentin Meillassoux, like his mentor Alain Badiou, is sometimes accused by his critics of “fetishizing mathematics.” Without embracing the negative judgment implied in such a charge, this essay asks: what might be gained by taking seriously the link between fetishism and speculative philosophy? The claim that Meillassoux “fetishizes” mathematics potentially reveals something fundamental not only about the formalism at the heart of his speculative realism (whose “glaciality,” inanimacy, or inhuman character might sustain a certain disavowal, namely of “finitude” or castration) but about fetishism itself, whose philosophical character is attested not only by its ideality or relation to the absolute, but by its concern with thought or construction. The aim of this essay is thus not to dwell at length on the work of Meillassoux, but rather to think about the “speculative realism” specific to fetishism itself, and its unique contribution to speculative philosophy.

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21

Conacher, G. Neil. "Fire Fetishism." Canadian Journal of Psychiatry 33, no. 1 (February 1988): 75. http://dx.doi.org/10.1177/070674378803300126.

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22

Hirsch, Eric. "Etnofoor: Fetishism." Man 27, no. 4 (December 1992): 902. http://dx.doi.org/10.2307/2804204.

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23

Ripstein, Arthur. "Commodity Fetishism." Canadian Journal of Philosophy 17, no. 4 (December 1987): 733–48. http://dx.doi.org/10.1080/00455091.1987.10715916.

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Criticism and sarcasm are interspersed with description and analysis throughout Marx's work. Most of the criticism is aimed at one or another side of a single target: what Marx sees as capitalism's pretensions of freedom, equality, and prosperity in the face of exploitation and recurrent crises. But the remarks on commodity fetishism in the first volume of Capital seem to be directed at a different target. Here Marx tells us that a commodity is ‘a queer thing, abounding in metaphysical subtleties and theological niceties.’ But instead of going on to reveal the nature of commodites-the task that occupies him for the preceding 30 and subsequent 700 pages-Marx takes the opportunity to explore their ‘mystical’ character. The passage repays careful consideration. It is one of the few places in his mature writings in which Marx returns to the tone of his youthful works. It is also the passage in which commentators have claimed to find grounds for attributing a doctrine of ‘false consciousness’ to Marx.

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Pimenta, Tomás Lima. "Alienation and fetishism in Karl Marx’s critique of political economy." Nova Economia 30, no. 2 (August 2020): 605–28. http://dx.doi.org/10.1590/0103-6351/4958.

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Abstract: This paper explores the connection between the concepts of alienation and commodity fetishism in the work of Karl Marx and their role in his critique of political economy. It analyses the different types of alienation present in his early work, linking them to the issue of fetishism in his mature work, and shows how the notion of alienation is subsumed by his theory of fetishism. In its conclusion, the paper attempts to establish the fundamental characteristics of commodity fetishism and the manner in which this concept expresses a radical criticism of modernity. Finally, the paper demonstrates that the critique of modernity and its modes of socialization, as Marx understood it, required engagement with and criticism of political economists, given that the modern mechanisms of alienation and fetishism are fundamentally grounded upon economic practices.

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Jacobson-Konefall, Jessica. "Facebook and Fetishism." Glimpse 14 (2012): 83–91. http://dx.doi.org/10.5840/glimpse20121412.

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David Marriott. "On Racial Fetishism." Qui Parle 18, no. 2 (2010): 215. http://dx.doi.org/10.5250/quiparle.18.2.215.

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French, Lyn. "Cultures of fetishism." Psychodynamic Practice 14, no. 3 (August 2008): 353–55. http://dx.doi.org/10.1080/14753630802196505.

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Bull, Malcolm. "Philistinism and Fetishism." Art History 17, no. 1 (March 1994): 127–31. http://dx.doi.org/10.1111/j.1467-8365.1994.tb00567.x.

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Neocleous, Mark. "Security, Commodity, Fetishism." Critique 35, no. 3 (December 2007): 339–55. http://dx.doi.org/10.1080/03017600701676738.

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30

Britzolakis, Christina. "Angela Carter's fetishism." Textual Practice 9, no. 3 (December 1995): 459–75. http://dx.doi.org/10.1080/09502369508582231.

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Wiederman, Michael W. "Paraphilia and Fetishism." Family Journal 11, no. 3 (July 2003): 315–21. http://dx.doi.org/10.1177/1066480703252663.

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Toppinen, Teemu. "MORAL FETISHISM REVISITED." Proceedings of the Aristotelian Society 104, no. 3 (May 2004): 305–13. http://dx.doi.org/10.1111/j.1467-9264.2004.00159.x.

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Toppinen, Teemu. "Moral Fetishism Revisited." Proceedings of the Aristotelian Society (Hardback) 104, no. 1 (June 2004): 307–15. http://dx.doi.org/10.1111/j.0066-7373.2004.00095.x.

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David Marriott. "On Racial Fetishism." Qui Parle: Critical Humanities and Social Sciences 18, no. 2 (2010): 215–48. http://dx.doi.org/10.1353/qui.0.0012.

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Freedman, Des. "Media Policy Fetishism." Critical Studies in Media Communication 32, no. 2 (March 15, 2015): 96–111. http://dx.doi.org/10.1080/15295036.2015.1024139.

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Davis, Ann E. "Fetishism and Financialization." Review of Radical Political Economics 49, no. 4 (August 29, 2017): 551–58. http://dx.doi.org/10.1177/0486613417718874.

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The capitalist system is based on property rules, which are the same for all forms of property. Yet these rules operate differently for capital and labor as distinct forms of property. This paradox obscures the role of living labor as the source of surplus value, and hence mystifies money as self-expanding value. This “fetishism of money” facilitates “financialization,” prevents accurate analysis of the capitalist system, and the formulation of alternatives.

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Weinberg, Martin S., Colin J. Williams, and Cassandra Calhan. "Homosexual foot fetishism." Archives of Sexual Behavior 23, no. 6 (December 1994): 611–26. http://dx.doi.org/10.1007/bf01541815.

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Pietz, William, Lexie Cook, and Stefanos Geroulanos. "Fetishism and aesthetics." Res: Anthropology and Aesthetics 79-80 (March 1, 2023): 313–17. http://dx.doi.org/10.1086/728991.

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Wright, Susan. "Depathologizing Consensual Sexual Sadism, Sexual Masochism, Transvestic Fetishism, and Fetishism." Archives of Sexual Behavior 39, no. 6 (July 15, 2010): 1229–30. http://dx.doi.org/10.1007/s10508-010-9651-y.

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Combridge, Kirra, and Michele Lastella. "Stigmatisation of People with Deviant Sexual Interest: A Comparative Study." Sexes 4, no. 1 (December 22, 2022): 7–25. http://dx.doi.org/10.3390/sexes4010002.

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Background: Pedophilia is a deviant sexual interest subject to more public stigma and punitive attitudes than others. Pedophilia has received a disproportionate amount of scholarly attention in comparison to other deviant sexual interests. To address this, the present study offers a comparison of the public stigma and punitive attitudes associated with pedophilia, fetishism, and hypersexuality. Methods: Recruited in Australia, one-hundred and twelve individuals participated in an anonymous online survey. Stigmatising and punitive attitudes toward pedophilia, fetishism, and hypersexuality were assessed via sub-scales of perceived dangerousness, deviance, intentionality, and punitive attitudes. Results: Participants held harsher punitive attitudes toward people with pedophilia and thought them to be more deviant and dangerous than people with fetishism and hypersexuality. Participants perceived hypersexuality to be more dangerous and deviant than fetishism. No consistent combination of perceived dangerousness, deviance, and intentionality predicted punitive attitudes toward all conditions. Rather, combinations of punitive attitude predictors were unique across conditions. Conclusions: This research articulates the unparalleled public stigma and punitive attitudes faced by people with pedophilia, compared to people with fetishism and hypersexuality. Findings which suggest that public stigma is stronger for hypersexuality than it is for fetishism are relatively novel, as are the observed predictors of punitive attitudes toward each condition. Knowledge produced by this study contributes to an improved conceptualisation of how the public views individuals who experience deviant sexual interests.

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Mau, Søren. "Den dobbelte fordrejning: Begrebet fetichisme i kritikken af den politiske økonomi." Slagmark - Tidsskrift for idéhistorie, no. 77 (June 8, 2018): 103–22. http://dx.doi.org/10.7146/slagmark.vi77.124228.

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THE DOUBLE INVERSION - THE CONCEPT OF FETISHISM IN THE CRITIQUE OF POLITICAL ECONOMYKarl Marx’s critical analysis of ‘the secret of the fetishism of commodities’ – according to which the universal domination of the commodity form makes social relations appear in the form of relations between things – is today widely regarded as a central element of the critique of political economy. The concept of fetishism was generally neglected until in the 1920’s, and the debates around this concept did not really take off until the 1960’s. Since then, there have essentially been two predominant interpretations of Marx’s concept of fetishism: on the one hand those who regards fetishism as an ideological phenomenon, as something that has to do with the way in which social reality is represented for and in the social agents. On the other hand there are those who insists that fetishism refers to a certain displacement or inversion at the level of social practice itself, and not its ideological representation. In this article, I review these conflicting readings in the light of a close reading of Marx’s use of the term fetish(ism) in all of his writings from the Grundrisse (1857) onwards. I argue that Marx used this term to refer to an ideological phenomenon, and that he was right in doing so. I also point out that this does not entail subscribing to a naïve view of ideology as false consciousness or class manipulation that can be abolished by enlightenment and criticism.

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Sarris, Fotios. "Fetishism in The Spoils of Poynton." Nineteenth-Century Literature 51, no. 1 (June 1, 1996): 53–83. http://dx.doi.org/10.2307/2933840.

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Henry James's The Spoils of Poynton is, as the author describes it in his preface to the novel, "a story of cabinets and chairs and tables" and, more specifically, of the conflict over their possession. The attitudes of the Brigstocks, Fleda Vetch, and Mrs. Gereth toward the "spoils" manifest different forms of fetishism thath can be interpreted in both Marxian and Freudian terms, as well as in terms of Pierre Bourdieu's more recent theory of "political fetishishm." One of the implications of the struggle for possession of the "spoils" is that value and meaning do not somehow passively and objectively inhere in art but are rather a consequence of power, strategic action, and conflict. Thus, far from transcending the flux, chaos, and contingency of the market or history or "everyday life," as James's own preface might suggest it does, art is embroiled in and shaped by these forces. The struggle for possession also parallels, in its way-and thus bears upon-the critical debate surrounding The Spoils of Poynton and around the question of what role the author's stated or apparent intentions should have in the interpretation of the novel.

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Thomas, Suzanne L., Dawn Nafus, and Jamie Sherman. "Algorithms as fetish: Faith and possibility in algorithmic work." Big Data & Society 5, no. 1 (January 2018): 205395171775155. http://dx.doi.org/10.1177/2053951717751552.

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Algorithms are powerful because we invest in them the power to do things. With such promise, they can transform the ordinary, say snapshots along a robotic vacuum cleaner’s route, into something much more, such as a clean home. Echoing David Graeber’s revision of fetishism, we argue that this easy slip from technical capabilities to broader claims betrays not the “magic” of algorithms but rather the dynamics of their exchange. Fetishes are not indicators of false thinking, but social contracts in material form. They mediate emerging distributions of power often too nascent, too slippery or too disconcerting to directly acknowledge. Drawing primarily on 2016 ethnographic research with computer vision professionals, we show how faith in what algorithms can do shapes the social encounters and exchanges of their production. By analyzing algorithms through the lens of fetishism, we can see the social and economic investment in some people’s labor over others. We also see everyday opportunities for social creativity and change. We conclude that what is problematic about algorithms is not their fetishization but instead their stabilization into full-fledged gods and demons – the more deserving objects of critique.

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Kuldova, Tereza. "Fetishism and the problem of disavowal." Qualitative Market Research: An International Journal 22, no. 5 (November 11, 2019): 766–80. http://dx.doi.org/10.1108/qmr-12-2016-0125.

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Purpose Fetishism has been often linked to misrecognition and false belief, to one being “ideologically duped” so to speak. But could we think that fetishism may be precisely the very opposite? The purpose of this paper is to explore the potential of this at first sight counterintuitive notion. It locates the problem of fetishism at the crux of the problem of disavowal and argues that one needs to distinguish between a disavowal – marked by cynical knowledge – and fetishistic disavowal, which can be understood as a subcategory of the same belief structure of ideology. Design/methodology/approach This conceptual paper is based on literature review and utilizes examples from the author’s ethnographic fieldworks in India (2008-2013) and central Europe (2015-2019). Findings The paper provides a new insight into the structure of fetishism, relying on the psychoanalytic structure of disavowal, where all disavowal is ideological, but not all disavowal is fetishistic, thereby positing a crucial, often unacknowledged distinction. Where disavowal follows the structure “I know quite well how things are, but still […],” fetishistic disavowal follows the formula: “I don’t only know how things are, but also how they appear to me, and nonetheless […].” Originality/value The paper develops an original conceptualization of fetishism by distinguishing ideological disavowal from fetishistic disavowal.

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Gemerchak, Christopher M. "Fetishism and Bad Faith." Janus Head 7, no. 2 (2004): 248–69. http://dx.doi.org/10.5840/jh2004724.

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Jean-Paul Sartre, in Being and Nothingness, develops the concept of “bad faith” in order to account for the paradoxical fact that knowledge can be ignorant of itself, and thus that a self-conscious subject can deceive itself while being aware of its own deception. Sartre claims that Freudian psychoanalysis would account for self-deception by positing an unconsciousness that guides consciousness without consciousness being aware of it. Therefore, Freudian psychoanalysis is an insufficient model with which to address bad faith. I disagree. There is a specific psychic mechanism in Freud that answers Sartre’s criteria for bad faith, and it is called “disavowal” (Verleugnung). Disavowal is the mechanism responsible for fetishism. And thus, fetishism is the Freudian account of bad faith.

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Sobolev, Iu V. "Aesthetic Troposes of Fetishism." Journal of Siberian Federal University. Humanities & Social Sciences 9, no. 1 (January 2016): 133–39. http://dx.doi.org/10.17516/1997-1370-2016-9-1-133-139.

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Ree, Jonathan. "The fetishism of morality." Philosophers' Magazine, no. 48 (2010): 32–42. http://dx.doi.org/10.5840/tpm201048129.

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Carastathis, Anna. "A Phenomenology of Fetishism." International Studies in Philosophy 39, no. 2 (2007): 17–33. http://dx.doi.org/10.5840/intstudphil20073922.

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Bourdieu, Pierre, and Kathe Robinson. "Delegation and Political Fetishism." Thesis Eleven 10-11, no. 1 (February 1985): 56–70. http://dx.doi.org/10.1177/072551368501000105.

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CROSBY, C. "From Metonymy to Fetishism." Novel: A Forum on Fiction 39, no. 3 (June 1, 2006): 421–24. http://dx.doi.org/10.1215/ddnov.039030421.

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