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It can hardly be denied that Freud's conceptualization of the Oedipus complex and its dissolution reach their limits once the analytical couple is positioned beyond the heteronormative matrix, e.g., when a heterosexual analyst and a homosexual patient come together in the analytical room. This raises the question of how Oedipal conflicts take shape and can be worked through when neither the sexual desire nor the gender of the analytical couple seem to be a matching "fit". Taking a gender-sensitive perspective, this article develops the Freudian conceptualization of the Oedipus complex in terms of a homosexual dimension, with the aim of making a fruitful contribution to the clinical practice. Drawing on a case vignette from an ongoing psychoanalytical treatment with a homosexual male patient, the unique dimensions of the transference-countertransference relationship are first illuminated and discussed. It is then argued that there is the need for a fundamental analytical openness and capability for an "inner sexual diversity" beyond heterosexual structures of love and desire; a necessity that, despite Freud's heterosexual and binary signature, can not only be deduced but is actually being invited by Freudian theory itself. [ABSTRACT FROM AUTHOR]

This article addresses a desideratum in the current research landscape, namely the (qualitative) empirical investigation of shaming as a (symbolic) act of violence in institutional teaching-learning settings of schools. A psychotherapist's memoir of her own experiences of shaming in the classroom is used for a depth hermeneutic analysis. Through the analysis of the data material, it becomes clear how students use their sexuality to violently shame a teacher. In the reflexive dealing with the remembered shaming, an inner-psychic conflict (guilt versus sadistic lust) of the former student arises, which finally comes to a head in the narrator's self-shaming. [ABSTRACT FROM AUTHOR]

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Denis Vasse, Jesuit and psychoanalyst, once said: "When man identifies himself completely with the law, he degrades himself into a wolf being" (Vasse 1973, p. 148). The older generation will still know some "school wolves" from their own experience. But their strictness was by no means always the expression of sadistic lust. Rather, it corresponded to a "higher" and supreme mission for the betterment of the individual child and the human race. This attitude found its legitimation in Christian and Enlightenment contexts as well as in some (allegedly) child-oriented and still popular approaches of Reformpädagogik. However, for some time now there has been a critical counter-movement in the philosophy of education. It analyses the modern insecurity that can be understood as a consequence of the rejection of the human being as a child of God that has been emerging since the Renaissance. Furthermore, it criticises any definition of the nature of man that is presented with the claim of absolute truth. [ABSTRACT FROM AUTHOR]

Der multiperspektivische Beitrag analysiert mit einem intersektionalen und qualitativen Ansatz diskriminierende Begriffe, Auslassungen und implizit abwertende Strukturen bibliothekarischer Klassifikationen des Globalen Nordens. Am Beispiel der Regensburger Verbundklassifikation (RVK) werden rassistische und sexistische Schnitt- sowie Leerstellen in der Repräsentation queerer Lebens-, Liebes- und Lustentwürfe aufgezeigt. Mögliche Lösungen unter Einbeziehung der Communitys runden den Beitrag ab. Adopting an intersectional and qualitative approach, this multi-perspective contribution analyzes discriminatory terms, omissions, and (implicitly) pejorative structures of library classifications of the Global North. Exemplified by the Regensburger Verbundklassifikation (Regensburg Union Classification, RVK), racist and sexist intersections as well as voids in the representation of queer lifestyles, love, and lust are highlighted. Possible solutions that may also contribute to the empowerment of marginalized communities round off the paper. [ABSTRACT FROM AUTHOR]

Eine intersubjektive Beziehung ist eine, in der das eine Subjekt das andere als Nicht-Ich, als anderes Ich anerkennt. Mit der Anerkennung der Differenz fällt die Über-Heblichkeit und damit das Machtgefälle, fällt Kontrolle und Verwaltung des zu beherrschenden ‹Objektes› weg, die Voraussetzung für jeden Krieg sind. Bindungen, die einen Herrschaftsdiskurs erschaffen, erfordern das Axiom der Schuld, das unentbehrliches Instrument zur Ermöglichung von Gefälle und Hierarchie, von Ausbeutung und Eigennutz ist. Der Träger der Schuld ist der Sündenbock, der nun legitim ausgegrenzt oder gar getötet werden darf. Zwischen Menschen, in Gruppen und Nationen, wird eine symbiotische Einheit und Einigkeit zelebriert und damit bleibt die Differenz ausgegrenzt. Es entstehen neue Formen der Lust, die nicht mehr eine Lust an der Differenz ist, sondern eine, der die Gewalt inhärent ist: Des einen Abwertung ist des anderen Aufwertung, die dann als Potentsein erfahren wird. Die Erniedrigung, die Bezwingung des anderen führt an der Lust an der eigenen Potenz vorbei, weil sie zu einer Lust am Leiden und an der Not des anderen wird und an diese gebunden bleiben. Der lustvolle Moment eines Voyeurs ist auch gegenüber dem eigenen Ich gewalttätig, weil dieses Ich als beteiligter Faktor ausgeschaltet wird und im Triumph seiner Nichtbetroffenheit Lust verspürt. Herrschaft ist nur möglich über ein hierarchisches Gefälle und der Kontrolle über das Begehren. Das alles ist Krieg. Krieg ist in unserer Gesellschaftsform bereits angelegt. [ABSTRACT FROM AUTHOR]

The following considerations focus on the thesis that the old cruelty is not congruent with the new colonial lust for violence. The guiding questions are whether the genealogical investigations of Friedrich Nietzsche and of Michel Foucault are particularly suitable for providing support for this thesis and what role the writings of Sade can play in this regard. [ABSTRACT FROM AUTHOR]

Copyright of Lessing Yearbook is the property of Wallstein Verlag and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Goethe-Jahrbuch is the property of Wallstein Verlag and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Lendemains is the property of Narr Francke Attempto Verlag GmbH & Co.KG and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of GENDER: Zeitschrift für Geschlecht, Kultur und Gesellschaft is the property of Verlag Barbara Budrich GmbH and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Wherever sex and sexualities have been discussed within the Corona discourse, the focus was not only laid on considerations concerning hygiene-policy, but also on the importance of stimulating sexual pleasure under pandemic conditions. Within the mass media as well as in health authority guidelines, expectations became clear, that sexual pleasure could not only promote the immune system and general health conditions, but would also help to stabilize overburdened close relationships and to compensate for various psychosocial and socio-economic deprivations and stresses. In addition to self-and cybersex, this also applied to various interaction practices under conditions of physical presence. Compared to other contact restrictions in the time of the lockdowns, this ostentatiously liberal attitude towards sexual contacts seems astonishing. This article first works out the peculiarities and characteristics of corresponding discourses on a descriptive level. The findings are then analyzed in the broader contexts of the constitution and regulation of sex in modern society, whereby genealogical aspects are considered as well as questions of functional-analysis. Following neo-Marxist and post-structuralist theoretical perspectives, the problems, expectations, functions and contradictions associated with sex and sexualities are discussed in the context of social relations of production and power. Finally, the question is asked, which general contradictions of the modern sexual-dispositive become increasingly visible in the pandemic-induced state of emergency. Keywords: Critical discourse analysis, Corona, Biopolitics, Health prevention, Sexual pleasure, Self sex, Neosexual revolution, Normalism [ABSTRACT FROM AUTHOR]

Copyright of Communication & Culture Online / Komunikacija i Kultura Online is the property of FOKUS: Forum za Interkulturnu Komunikaciju and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The aim of this paper is to offer a provisional, though coherent overview of the different phenomenal aspects of lust (dan. Lyst) with respect to the three existential stages stated by Kierkegaard. It proceeds in four steps: first, Kierkegaard's concept of anxiety and its relation to personal freedom is introduced as background for the question of how lust comes about in the individual. Second, it exposes the aesthetic character of lust, consisting in the fulfilment of a multitude of desires rather than in any of their specific objects themselves. A third step reconstructs the main critique of the hedonistic,view of life' as articulated from the ethical standpoint. The dialectic of religious joy as an intentional suffering for a higher form of fulfilment is being analyzed in the final step. [ABSTRACT FROM AUTHOR]

An original authenticity of the human being is to be found even in the inauthenticity of everyday life. Freud was the first to determine the purely pleasurable essence of every symptom, including the psychotic one. This fact represents a real challenge for the analytical clinic, since it is often the case for the subjects to even love their symptom more than themselves. Consequently, it is not the pleasure representing the place of the subject's own inscription, but its complementary symptom. From this point of view, there can be no real desire without a painful symptom. "Pain-lust" (Schmerzlust) is the expression we find appropriate for this proviso. For more clarity, it is important to emphasize: not pleasure in itself causes pain, but that what it is carried on its behalf, namely the symptom along with its peculiar pain. The conclusion drawn by Lacan from all these genuinely Freudian developments is one potentially "scandalous" for some Freudians: the symptom - be it a painful one - is the only place where some kind of "revelation" takes place. The symptom is nothing else than a form of "remnant radiation", like in quantum mechanics. According to Freud, the whole idea of psychoanalysis is an attempt to prove that "the transcendental" (i.e. the primary psychic energy which is asexual and sublimated, as far as Freud understands it) cannot "show" itself under any form, not even as "failure" or symptom. This raises the important question with regard to the possibility of finding the original enjoyment (jouissance) as a self-chosen and adopted experience of astonishment not only as a necessary transition caused by the "fall" in the native language. Our answer to such question is affirmative, provided that both phenomenology and psychoanalysis insist on the fact that the subject is guided by sublimation towards the experience of the sublime itself. This means also the restoration of one's own unique Self. From a psychoanalytic (Lacanian) perspective, such implication is linked to the therapeutic function of art. [ABSTRACT FROM AUTHOR]

Defining desire generally remains quite a cumbersome task due to the multiplicity and versatility of its conceptual nuances. Although queer theory has debunked many of the fundamental assumptions underlying continuities between categories such as sex, gender, sexual practice and desire as discursive-linguistic constructs, material dimensions concerning desire have yet to be adequately investigated. This paper portrays an autoethnographic journey through landscapes of desire and links personal experience to several approaches that the authors came across in the course of their research. Incorporating creative strategies of knowledge production into a queer-feminist reading of new materialisms can widen perceptions of desire and offer valuable insights into how and where desire might occur. [ABSTRACT FROM AUTHOR]

The topic of the phenomena joy, lust or pleasure (hêdonê) is repeatedly astonishing and at the same time a quite ambivalent field for Aristotle. His numerous statements about the hedônê made throughout the work, his basic definitions and systematic analyzes, in particular the two so-called pleasure treatises in the 7th and 10th book of Nicomachean Ethics and their consideration in the examination of emotions in the second book of Rhetoric are very stimulating. In my lecture, I would first like to (I) visualize some of the phenomenal diversity that Aristotle had in mind. In a second step (II) I will briefly introduce Aristotle's engagement with antihedonism in his first treatise (EN VII 12-15) and introduce his understanding of pleasure as "unhindered activity". This is then deepened in the third section (III) with Aristotle's second treatise on pleasure (in EN X 1-5) and his second suggestion of pleasure as a "perfection that comes to perfection". That self-referential relationships always play a role in lust and displeasure, for which the elementary corporeality is just as important as the intersubjectivity of friendships (for example, in the context of Aristotle's political philosophy) is addressed in the final section (IV). [ABSTRACT FROM AUTHOR]

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With The Heretic of Soana, questions arise as to the (literary) value and significance of this novella by Gerhart Hauptmann for German-language erotic literature. One of the most important representatives of German Naturalism and by far the most renowned during the Weimar Republic, this author and Nobel Prize winner has been unjustly sidelined. The aim of this paper is to find answers to these questions, which can only be addressed with the help of a few remarks on Western sexual discourse, situated for centuries between the conflicting interests of Christian sexual morality and the Greco- Roman glorification of sensuality. In connection with Hauptmann, relevant points in this field of inquiry include: the justification of the misogynistic and anti-sensuality attitudes of the Christian religion; the crisis of masculinity around 1900 and the resulting image of women; the image of woman as the saviour of man; the epistemological dimension of sexuality; the ancient Greek cult of Dionysus; the covert gratification of sexual desire; and the efforts to reconcile Christianity and Hellenism with each other. Hauptmann handles these and other aspects in a skillfully arranged series of images, motifs, allusions and references, with which he describes his protagonist's development from a Catholic clergyman who despises sensuality to one who glorifies it - nonetheless continuing to portray the morally valuable side of Christianity, constructing a fully modern ideal of humanity. The Heretic of Soana forms a focal point of erotic literature in German, which is why it is ultimately highly insightful and makes it worth examining the text. [ABSTRACT FROM AUTHOR]

Sexuality is not only used for reproduction and sexual pleasure, but also for communication and satisfaction of basic psychosocial needs. At first glance, this does not seem to play a role in sex work, since the protagonists do not encounter each other as people, but as customers. However, practical experience shows that reflection and inclusion of the relationship dimension can both protect sex workers themselves from negative consequences and also contribute to commercial success. [ABSTRACT FROM AUTHOR]

Hıristiyanlıkta, temel inanç esaslarından biri olan aslî günah dışındaki günahlar fiilî günah olarak nitelendirilmektedir. Fiilî günah, ölüme götüren günahlar ve bağışlanabilir günahlar olmak üzere ikiye ayrılmaktadır. Günahı başka bir açıdan yorumlayan Hıristiyan azizler ise bütün günahların kaynağı olarak insanın doğasında bulunan yedi zaafa dikkat çekmişlerdir. Bunları sistematik hale getirip yedi ölümcül günah olarak nitelendirmişlerdir. Kitab-ı Mukaddes’te bir liste halinde yer almayan bu günahlar, kibir, açgözlülük, şehvet, öfke, haset, tembellik ve oburluktur. Bunlar, insanların günlük hayatlarında işledikleri birçok günahın kaynağı olarak görüldüğünden önemlidir. Bu günahlar üzerinde duran Hıristiyan din adamlarının amacı, insanları yedi ölümcül günah hakkında bilgilendirmek ve davranışlarını kontrol altına alabileceklerini öğreterek insanların günah işlemelerine engel olmaktır

Sexual dysfunction related to opioid maintenance treatment with methadone and levomethadone Background: Sexual dysfunction is a common side effect in opioid maintenance treatment (OMT). Apart from methadone, in Germany levomethadone is the most often prescribed substance for OMT. Despite the high clinical relevance of these side effects, to our knowledge no study has investigated the influence of methadone compared to that of levomethadone on sexual function. Objectives: To collect data on sexual dysfunction with a standardized questionnaire and self-evaluation. Material and Methods: We conducted a study with chronically affected opioid dependent male patients currently receiving OMT with methadone and levomethadone in Berlin. We used the International Index of Erectile Function (IIEF) as well as self-ratings. Results: 66 patients took part, 30 (45.5%) in the methadone, 36 (54.5%) in the levomethadone group. Erectile dysfunction occurred significantly more often in the methadone group (p = .029). Patients reporting sexual desire (N = 40, 71.4%) in self-ratings received a significantly higher dosing of OMT (p = .014, 125 mg ± 45.3 mg vs. 93.3 mg ± 24.7 mg). Conclusions: Our study hints to a superiority of levomethadone over methadone concerning self-reported erectile function. If sexual dysfunction is present in a subject being treated with OMT, a switch to levomethadone or an overall reduction of the dosage could be helpful. [ABSTRACT FROM AUTHOR]

South African society consists of people who value honour, respect and dignity. One of the most worrying factors in our democratic country is the escalation of sex-related violations like rape, sexual harassment and sexual abuse. According to media reports, the rape and abuse of women are daily occurrences. Statistics also suggest that most marriages will at some point need to resolve the emotional trauma resulting from an extra-marital affair. It is imperative that whilst the police are trying to get the culprits into custody, we as a society should help to find out what has gone so wrong that the beautiful gift of a sexual relationship is being abused and degraded by the people. This delicate issue may be an indication of the influence of patriarchal systems in some African cultures. Rape statistics reveal that most of the perpetrators are well-known members of a community. There are many possible reasons why our society is facing this challenge; however, this study will explore the view that women are considered as sexual objects and how this perspective reveals itself as the cause of sexual offences.

Female sexual desire results from a complex network of psycho-sexual and physical regulating factors. While estrogens play an important role with regard to physical preconditions for female sexual desire, their relevance with regard to specific sexual parameters is less clear. Only in individual cases a reduction of serum testosterone levels is the reason for a loss of sexual desire. Consequently, testosterone therapy is indicated in relatively few adequately selected cases. As different gestagenes present different partial effects in the context of sexual desire, oral contraceptives have to be selected carefully. Although knowledge on central mechanisms in the regulation of female sexual desire is currently only in its dawn, actual research results support that prolactin is a key factor in this regulation. However, hormonal influences only represent one of several factors influencing female sexual desire. [ABSTRACT FROM AUTHOR]