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Masturbazione anale

Nel suo lavoro “Carattere ed erotismo anale” (1908) Sigmund Freud dice di descrivere delle “persone” che hanno particolari caratteristiche:
- ordinate = che comprende la nozione di pulizia corporale, di fidatezza, di coscienziosità nell’eseguire compiti e doveri;
- parsimoniose = che specchia di avarizia, ma comprende anche gli aspetti di oculatezza, autocontrollo, particolare coscienziosità nell’uso del denaro;
- ostinate = che porta a non cedere mai, ma anche un certo spirito vendicativo e ritorsivo.
Queste persone, dalla sua descrizione, hanno dimostrato, nella loro vita infantile, un lungo periodo di incontinentia alvi: riferita al trattenimento stool, the refusal to empty the bowel, stimulus leading to a subsidiary pleasure.
From this is referred to a "sexual constitution" in which the erogenicity is exceptionally strong. "
from these findings is the idea of \u200b\u200ban "anal character" and an "obsessive-compulsive personality," which, moving the desire in intimate withhold, not to give in, use these ways to "punish, punish the other which does not you want to give the best part of himself. "
These special features are not emphasized as related to deviations of sexual desire, then it is not an issue affiliated with homosexuality, but often raises this concern.
If this was the reading of Freud, the situation is quite different, however, that very often found in clinical practice.
paradigmatic way, we can bring some statements referring to anal masturbation, which are particularly interesting.



* ... I want to reveal my little secret staff and ask if there is any other person male or female as I like the anal masturbation. Let me explain. I state that although it is already married and have a regular sex life with my partner, very often like to masturbate and if I get the chance I love very much hear something from the dilated anus. Even very often, if I have some 'time, I try to expand it as I can, at the limit of pain and pleasure, to reach an orgasm really extraordinary.

*
not an exceptional fact, many men I mentioned in an earlier reply have great sensitivity anal. Sometimes I have listened to that preference in adult male and regularly married at a young age had experienced homosexual experiences with peers. Often in relationships between couples erotic games are played with the partner's anal area. I would define a paranormality .... I would not go to dig deeper. However you are not alone.

*
... pure io adoro masturbarmi analmente (sono una ragazza), con oggetti qualsiasi. Ma al momento di affrontare una penetrazione anale con il mio ragazzo mi blocco e non riesco proprio ad andare avanti, anche se usa solo un dito!! Non riesco a spiegarmi il perché dal momento che adoro farlo da sola e che mi fa provare delle sensazioni meravigliose.


*
… salve, non siete soli! anche a me piace stimolarmi analmente. A farmi scoprire il piacere della masturbazione anale é stata mia moglie "Athea" e il tutto é iniziato dal fatto "se piace a tè perché non farlo anch'io?”
Siamo sposati da anni e quando stimolo la vagina con il dito mi piace inserire anche l'altro dito nell'ano; di conseguenza when she stimulates me, either by hand or oral sex, stimulates me with his finger (sometimes even two) the anus, and I must admit it feels great, although the first few times it gave me some trouble , the same one that tried her in the first anal sex. However I have never anally self-stimulatory, rather than me so excited and even reach orgasm when I'm away from you (for me and simply a goddess) and I see her photos and videos to your computer several e-mailed .-

*
I suppose it is normal stress, every time, its NOT homosexuality, when dealing with certain topics ... and yet, it is now well established that stimulation of the anus male piacere.Inizialmente cause I felt great shame in addressing the issue with my ex-girlfriend but ... She proved to be more curious to me and everything went well and she was soon to take the initiative, which I liked even more! From single
which today happens to me very often to search for an orgasm through anal penetration. I hope the person will begin the next report will be as "open" in this sense ...



* I am a guy who really like women. I also like very anal masturbation. It 'a real buzz to try the delights of anal. And do not say every night, but when I close my room at night, I and I masturbate anus with a huge "suppostone" goood that makes me crazy. It is an indescribable pleasure, and to try to discover. Advice to men and women who feel inclined, to try. If you want we can exchange tips on how to masturbate techniques: objects and locations. The invitation is open to men and women. Greetings



* ... I think there should be asked questions about the ethics of anal masturbation, and especially do not understand why everyone has to start saying "I practice anal masturbation but definitely not a homosexual" ... because to do so must be gay??


*
was born as a curiosity ... My wife is a regular anal penetration (credo che molto sia dovuto al grado di eccitazione). La domanda sorge poi spontanea "PERCHÉ IO NO?". Come molti di voi sicuramente sono cominciate le paranoie del tipo "e se sotto sotto sono omosessuale???" Naaaaaa pensarmi abbracciato ad un uomo ... BRRRRRRR.
Però la curiosità è rimasta ... ho provato ma quello che mi ha bloccato è stata quella sensazione di FASTIDIO iniziale ... "no no ... con me non funziona".
Eppure l'eccitazione che mi provoca solo l'idea di toccarmi dietro .... CONTINUA!
Mi devo rassegnare perché non fa per me o è solo questione di ... provare?

In queste dichiarazioni si evidenziano:
- il desiderio che sorge nel maschio sia durante la pratica onanistic that in the "erotic fantasies" that accompany sexual practice with the opposite sex;
- want to "anal", which are characterized by the pleasure of "... a sense of fullness rectal ampulla;
- an erotic excitement that leads to an orgasm which is reported to be particularly intense, mixed with "pain", but stronger than that caused by manipulation of the penis;
- an excitement that is present (request) by women in erotic practice and that does not mean forever "... the desire to be penetrated by their partners "if not to feel pleasure to recall something (fingers or objects) that give feelings of "fullness."

It also seems that this practice should humans disappear, in the sense that there is a certain amount of erotic life (early or late in adolescence and adulthood, perhaps especially, in old age when there is less potency).
anal eroticism is not just the one described by Freud and tied to feelings of fecal type, but a real desire to cause excitation (strong and powerful), and even orgasm by rubbing (dilation) of the anal sphincter el 'induction of rectal fullness of the vacuum. In most stories
clinical subjects (for mostly men) show a particular "pleasure" which is perceived a strong sense of "orgasmic contraction of the anal area, very different from that perceived at the root of the penis at the time of orgasm, they were two completely different mechanisms are often reported as "overlapping" and concomitant, hence the particular sense of pleasure felt in the "orgasm anal
This seems so obvious characteristic of man and the woman (who does not sign).

decided otherwise and the "sense of fullness in the anal" described as overwhelming feeling of hearing something that penetrates, but it fills, come se venisse percepito un senso di vuoto ed un desiderio di sentirlo colmare.Queste sensazioni riportate dai maschi, farebbero pensare ad un “desiderio omosessuale”, ma non può essere pensato in questo senso, proprio perché queste persone non raccontano mai esperienze simili, né anteriori, né posteriori ad periodo nel quale questa attività è stata presente.

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Adolescenza – malessere – disagio:imposizione di una rinuncia.

Il malessere nella cultura, come lo ha chiamato Freud, sembra, negli ultimi anni, trasformarsi in malessere verso le modificazioni psico-affettive imposte non dal Ideale Sociale o Super-Io (innestato nell’Io-ideale come identificazione con l’oggetto privilegiato e di riferimento), ma dalle necessità dello sviluppo psico-affettivo.
L’interiezione timologica ha portato a prendere in considerazione le molte e pregnanti questioni degli affetti, dei valori e, quindi, del rapporto equilibrato ed “ecologico” con l’Altro e, proprio per questo, a prendere in considerazione (potremmo dire “finalmente”) le funzioni affettive, mettendo quasi in secondo piano quelle cognitive.
Queste considerazioni non fanno dimenticare le problematiche dello sviluppo in relazione con l’oggetto genitoriale ed ance con la funzione “Nome del Padre” e con quelle dinamiche che rispecchiano il “Ruolo paterno” che condizione fortemente le problematiche edipiche.
Le cause sono molteplici, dal momento che prendono inspired by psychoanalysis, sociology and utilitarian issues that affect the behavior of parents, but the result is commonly recognized that the figure of Father lost in today's society, importance, meaning and significance.
Unfortunately, the father, in a very high percentage of cases, simply be one who thinks the financial support of the family (in current role is too often lost because a single wage is not enough and is the wife who gives a contribution), leaving almost the entire burden of education to "Mother."
The father has also lost a value of centrality because now the children fanno maggior riferimento ai maestri, ai compagni, agli amici e, per quanto riguarda una sorta di crescita culturale, all’informazione mediatica ed alla utilizzazione dei programmi di scambio attuati in Internet.
Non indifferente è anche il problema della dissoluzione della coppia che, oltre ad essere sempre più frequente, porta ad un ulteriore allontanamento dal tradizionale ruolo paterno.
Questo è sempre stato di tipo maschilista-impositivo e, solo negli ultimi anni, si è potuto dimostrare quanto sia importante la presenza del padre per creare le basi di un equilibrio psico-affettivo dei figli e, soprattutto, per immettere i giovani nelle dinamiche affettive e della socializzazione attiva, vale a dire, per far crescere il sense of responsibility, mutual respect, gratitude, altruism and generosity.

If Freud in the "bad" can be given mainly to the "coercion", today the picture that shows discomfort, difficulties and even delays and / or blocks of development, is described from a decidedly more complex.
Silvia Ons makes a specific reference to the commandment "thou shalt love thy neighbor as thyself," highlighting the controversial relationship with the instinctual needs and the educational idea that the other deserves a response of love.
The instinctive and primitive instinctual dimension today is not stifled by taxation castrating, but from "new balance" ethical-social that have become the very foundation of culture, but also the defense of individual rights and personal opportunities understood as "equal opportunity".

Particularly important are the comments of Silvia Ons, in addition to stress a "post-modern cynicism," an "ethical impasse" and a "crisis de lo real" issues such as characteristics of today's society, highlights the " instrumental worth "of the" mask ".
Even from our clinical experience we can assume that young people have today, much better than in past years, to use a kind of masking behavior to manipulate adults, parents, teachers and even their own comrades-friends-peers.
This attitude could also be described as cynical, they often used to avoid critical situations, but more importantly, to gain recognition not "earned" and benefits, as well as to avoid blame and punishment.
The proliferation of "mask" has a highly adaptive because it allows you to "change the rules identificatory" and, therefore, to avoid hiding critical situations and their specific mode of behavior.
This is also underlined by the predominance of the aesthetic "show off" of getting awards and an aesthetic attraction to deductive background and even vaguely erotic, in peer groups, is increasingly a need not to feel marginalized, to be considered "In", in order to be "significant" in the group that often turns in the "pack". The
ipervalorizzazione aesthetics, which means a shift on the body of significant values \u200b\u200bbeing, reflects the decline of the great Enlightenment ideals (so-called "loss of values"), the attempt of a realization of worldly transcendence of religious education , the release of the policy priorities that forgiveness, every day, meaning and significance, the erosion of legal philosophy based on rationality because globalization has led to the commodification of iperdimensionare principles which are now secondary to economic and organizational values. The ethical impasse
mentioned by Miller likened to "crisis de lo real" port Guy Debord (La sociedad of espectacular ") to involve all cultures, all movements, all the experiences heterodox. Now the company is worth a show on which slogans, posters, wall inscriptions, signs advertising places on major roads.
In this way, the youth protest becomes banal and conformist, far from a historic compromise can give life meaning and value to life.
Maybe you could find in this "loss of meaning," the justification of the crisis of society is reflected in the plight of adolescents who experience the meaning of anxiety (mostly related to frustrations), existential malaise (the absence of ideals and models valid), impaired self-identification (the meaning of alienation), and also block or delay the development.
This is taken as an example of "disease" and then as a symptom, but the clinic has shown that these processes should be related to difficulties that are established identificatory early (from 3-4 years) and always related to problems in interpersonal relationships with parents and parental dysmorphic with an object.
One might also refer to a situation of conflicting feelings that lead young people to live as an expression of interpersonal ties between "plastic face" (Silvia Ons). The attitudes and behaviors are confronted with too much free oppressive social system. Even in television movies (from North American) there are often the advice of social workers, "... if you do exactly what I advise you can help, otherwise you vedertela with the rigidity of law."
Alfred the Great speaks of "Ideal of the superego" to indicate a kind of libidinal attitude of the law (represented by the superego).
The expression is perfectly suited to equate:
ego ideal expression = archaic, instinctual, libidinal ego, the superego
Ideal = expression of the pleasure of the law, institution, adult who seek them "enjoy" in its prevail (it seems to reemerge the values \u200b\u200bof "filicide" pointed out some decades ago by Martin R. Raskovsky). For this reason would still
Miller relates the discomfort with the debasement of the Ideal, however, that brings the subject to take in a "discourse" imposed on him and even a little acceptable if not through a devaluation of castration or Sé.In Ultimately, this mechanism would not only cause discomfort, but also a waiver to grow and establish itself as a subject, and overcome its true meaning of life.

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adolescenza normale?

normal teenager?

I asked a disturbing question: can we talk about adolescence, normal and pathologic adolescence?

I think it's a wrong way to tackle a topic as complex as is that of a man's age in which there are still many steps of the psycho-emotional and psycho-cognitive be done. Speaking of
disease of adolescence seems to me to insist too sanitaire and therapeutic attitudes that lead to a distortion of the problem. Are unsolved problems in adolescence, but this is not the fault of the teenagers, but for many reasons.
From my experience, I would say that they often feel completely erroneous assertions, which are in no way supported by neuroscientific principles and also wrong because they are not sufficiently disseminated the new knowledge in the newest studies on the construction of the mind, intelligence, the structure of psycho-emotional development, the concepts related to "timologia" science of affection. Based on these
considerations, we will address several issues that have nothing to do with the sanitation of adolescence, but which, however, result in considerable personal suffering.
We could talk about:
- panic attacks;
- and borderline personality problems;
- relationships with parents;
- masturbation;
- drug addiction;
- inappropriate use of psychotropic drugs;
- why we dream?
- ecc.ecc.Rimando the next considerations to address these problems one by one, but I am also waiting for questions and comments to the blog that I hope will come abundant.

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A society difficult, complex and frustrating is now serious problems in raising the question of the absolute need to produce a profound and radical.
The institutions are unable to solve problems, even those newspapers, perhaps because they are founded on bases no longer appropriate and supported by people who see the change just to change the names of ideas and visions for the future that are the same as ever: dried up, outdated, obsolete.

In times of crisis, we also develop situations that seem free of violence and unjustified, but if we look at in a positive spirit, we discover all the distortions that are the cause.

Today, there is a new hope and that is the desire of young people to present itself to become the center of observation, but, above all, the "engine" capable of making the changes.
It is said that today's society no longer has "values", but no one bothers to give all the things that have been done and what still needs to be done, knowing that young people can be useful for tracing the vital impulse new paths of cohabitation.
There are many young minds that are beginning to see clearly and to the question "... are you happy?" Respond with the words of Tal Ben-Shade: "I know I'm happier than a decade ago, and I hope I'll still be among the ten of more ". "Being together means working together, to be known rather than be approved."

This initiative aims to propose a dialogue to grow horizontally and this will continue to propose questions, the answers are looking forward to all those who believe that "participation is the foundation to bring about change."