Fetishism Essays

Fetishism and paraphilia can be defined as a longstanding and persistent sexual interest that describes a powerful eroticization of a part of another person’s body (feet, hair, breasts), non-living objects (shoes, clothing, objects), (Kafka, 2010) or activities and experiences (sadism, masochism, voyeurism, and pedophilia) (Friedman & Downey, 2000). Many individuals view their fetishes to be a healthy expression of sexuality; however, it is considered a paraphilia disorder if it produces significant

Commodity fetishism, according to Marx, does not come from a false understanding regarding the inherent worth of commodities as a result of their physical characteristics, but is rather an ideology that manifests itself in human relationships throughout the process of exchange. This ideology includes placing significance into things, rather than people. This constitutes a type of fetishism in which objects are able carry a significant social impact (Discussion Week 4). Similar to religion, it serves

fact the woman possesses something else: breasts, feet, legs, etc. But ultimately the young boy is unaware of the feelings that are occurring. Fetishized elements are present in Russ Meyer’s 1965 film Faster, Pussycat! Kill! Kill! Meyer employs fetishism not only at the level of the conscious—the women’s exposed chests, low cut shorts, blatant sexual innuendos, and suggestive dancing but also subconsciously within film form. It is the non-obvious forms of fetishizing that makes the film

In the propaganda poster “Cellular phone,” Minyoung Kim accentuates the idea of how people are dominated by excessive uses of technology. In the poster, Kim illustrates an image of a human figure confined in a “cell” phone. The poster well depicts the lives of people in modern society which tend to rely on technology. “Cellular phone” is a poster that is directed towards impressionable people who cannot detach from technology and extricate themselves from addiction. Kim anchors the importance of

The first chapter of Fetishism of Modernities by Bernard Yack is, in essence, an exercise in the process of lumping and splitting discussed by Eviatar Zerubavel in Lumping and Splitting: Notes on Social Classification. In his writing, Yack strives to come up with a way of defining the concept of modernity so that he can explore it further in his book. In the first chapter, Yack uses lumping and splitting to help define the complex idea of modernity and to outline a way to determine if things or ideas

This sociological study will analyze the problem of commodity fetishism in American consumer culture. Karl Marx’s theory of commodity fetishism is a major problem in the United States due to the inability of consumers to see the intrinsic value of a commodity. American consumer culture tends to become trapped in the “magical qualities” of a product, which makes them unable to understand the object as it was made by a laborer. This abstraction of the commodity is part of Marx’s analysis of capitalist

globe. However, behind this festive facade lies an industry that intertwines capitalism, commodity fetishism, and complex labor practices. The documentary "Mardi Gras: Made in China," directed by David Redmon in 2005, unravels the intricate web of bead production for this jubilant occasion. This essay delves into Karl Marx's theory of exploitation under capitalism and the concepts of commodity fetishism and ideology to understand the Mardi Gras bead industry's dynamics,

them, a fixation on money comes to mind. This fixation causes a list of questions to arise. Who has money? How is money acquired. How is money spent? If money isn't what's being fixated on then it becomes a fixation on commodities i.e. commodity fetishism. This forms as a result of trying to understand economics. How much does it cost to make a product? How much does it cost to buy a product? How much of a demand does the product have? A Lot of the times people fixate on both; there isn't any means

no physical basis and appears as magical. Therefore the ‘fetishism’ allegory that Marx adopts I think fits well into the situation, used in order to describe the mystical properties of commodities. Nothing that is worth money, or money (gold) itself, has an exchange-value stemming from their inherent characteristics, so he puts forward that this value seems to be generated by the social relations of people and calls the notion the fetishism of commodities. All the while, the social processes or human

Karl Marx describes commodity fetishism as the separation of a commodities production and consumption. Value is placed on the commodity by the consumers for the use value and is separate from the value of labor (Marx p.7). Furthermore, Marx describes how commodities have a magical and mysterious quality because consumers are blinded from the labor and only see them is their final state (Marx p.4). This paper argues how authors fetishize sassafras as a commodity during the time between the 1560s

Review Research: Strategies in the treatment of Paraphilias: A Critical Review The authors of the article aim to explore the treatment of persons with paraphilias. They have noted that the important thing to do is to figure out the first step in designing treatment programs for paraphilias as a result this will help the doctor determine what needs to be addressed. They also noted that the life history examination of the patient is vital part of the assessment thus it will help assist the therapist

Commodity fetishism refers to the transformation of human relations formed from the exchange of commodities in the market. Human relations form between people of trade in goods and services in the market expressed in terms of the objectified economic relations among currency. Commodity fetishism allows the ability to transform individuality, conceptual aspects of financially viable value into objective and real things that people think have intrinsic value. (Rubin, 1990,5) Karl Marx states social

The first chapter of Fetishism of Modernities by Bernard Yack is, in essence, an exercise in the process of lumping and splitting, discussed by Eviatar Zerubavel in Lumping and Splitting: Notes on Social Classification. In his writing, Yack strives to come up with a way of defining the concept of modernity so that he can explore it further in his book. In the first chapter, Yack uses lumping and splitting to help define the complex idea of modernity and to outline a way to determine if things or

The topic is Sexual Fetishism and Commodity Fetishism with regard to luxury footwear in the 21st Century. This topic has been influenced heavily by the TV series and movie ‘Sex and the City’, the book series and movie that is ‘Fifty Shades of Grey’ and most recently the ‘Pleasure and Pain’ footwear exhibition at the Victoria and Albert Museum, London. The relationship between footwear and fetishism is rather complex, the shoe itself can be included in orthodox sexual fetishism and it also fits in

Commodity as Spectacle: Rhetorical Analysis Chapter two, ‘Commodity as Spectacle’ from the book ‘The Society of the Spectacle’ written by Guy Debord is a well written and insightfully presented approach, as it relates to the notion of commodity. Commodity as presented by the author Debord, in a Marxist sense, represents any raw material or product that essentially can be purchased or retailed. However as Debord believes the concept of commodity has transcended in resent year, due to a constantly

xxxxxxxxx The average baby uses between 6-8 disposable diapers a day. That means one baby will use between 6,500-10,000 diapers before being potty trained. That is a lot of diapers that have to go into landfills. 20 billion diapers are thrown away to landfills each year. Diapers take many natural resources to make. They also take a very long time to decompose in landfills giving off harmful chemicals in the air during the process. Consumers must be aware of the negative effects diapers make on

In a globalized capitalist society, the most relevant translation of a commodity’s value is into money. Commodities aren’t only possessions like cosmetics and La-Z Boys, they are food, land, knowledge, identity, humans. Anything and everything that is valued for the needs and desires of humans is a commodity. A human is commodified as soon as they, or their labor can be bought, and everyone and everything is up for sale. This is because capitalism facilitates humans’ “[dispossession] of access to

Culture Industry: Enlightenment as Mass Deception" is a part in Theodor Adorno and Max Horkheimer's book "Logic of Enlightenment" which examines their renowned idea of the "society business". In this part Adorno and Horkheimer view entrepreneur's society industry as a part of the edification has deceived itself by permitting instrumental rationale to assume control human social life (an idea created all through "Dialecticof Enlightenment"). As indicated by Adorno and Horkheimer society industry

Jamila Hoque Golam Rabbani Shihab English-520 2016-2-93-008 Antonio Gramsci’s Hegemony in Don DeLillo’s novel White Noise This study delineates the use of cultural hegemony in Don DeLillo’s White Noise through the vintage points of Italian critic Antonio Gramsci (1891-1937) who clarifies domination of the ruling class over ruled class. Cultural Hegemony is the mastery of the middle class and governing groups among the lower divisions. Antonio Gramsci declares that the only means of keeping cultural

Hegel believes that ، A man's fate is immediately connected with his own being ; it is something which, indeed, he may fight against, but which is really a part of his own life’. (Edward Caird,26,27). Therefore, it is believed that fate may be inevitable or unavoidable as well as divinely inspired. Fate is often associated with negative connotations when compared to destiny. For example, a person who has experienced a misfortune might resign himself to fate. Since he thinks that fate is inevitable