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Effects of adverse childhood experiences on partnered sexual arousal appear context dependent 不良童年经历对伴侣性唤起的影响似乎与环境有关
IF 1.1 4区 心理学 Q3 PSYCHOLOGY, CLINICAL Pub Date : 2021-10-25 DOI: 10.1080/14681994.2021.1991907
N. Prause, H. Cohen, G. Siegle
Abstract Partnered sexual interactions can provoke distressing emotional experiences for individuals with a history of childhood adversity impeding the experience of sexual arousal. Some theorize that such histories impair the ability to feel close to any person, leading to difficulty connecting with intimate partners and sexual dissatisfaction. In contrast, it is possible that alleged deficits in closeness are due to contextual factors. To test this hypothesis, we examined whether the same deficits were present during Orgasmic Meditation (OM), a form of partnered sexual interaction that specifically promotes closeness. Couples (N due to contextual factors. To test this hypothesis, we examined whether the same deficits were present during Orgasmic Meditation (OM), a Participants reported higher positive (happy, amused, sexually aroused) and lower negative (anxiety, anger) emotions after OM. Those reporting more childhood adversity, especially sexual abuse, reported higher sexual arousal relative to those who had less childhood adversity. We conclude that effects of adverse childhood on perceived closeness and arousal can be mitigated contextually. LAY SUMMARY Persons with a history of trauma may struggle responding sexually with a partner. This study suggests a structured sexual context is associated with increased sexual arousal in persons with, relative to persons without, a trauma history. Providing safety signals in intimate contexts may facilitate sexuality in trauma victims.
有伴侣的性行为可能会引起童年逆境史的个体的痛苦情绪体验,从而阻碍性唤起的体验。一些理论认为,这样的经历削弱了与任何人亲近的能力,导致与亲密伴侣的联系困难和性不满。相反,所谓的亲密度缺陷可能是由于环境因素造成的。为了验证这一假设,我们检查了在高潮冥想(OM)中是否也存在同样的缺陷,这是一种特别促进亲密的伴侣性互动形式。夫妇(N)由于语境因素。为了验证这一假设,我们检查了同样的缺陷是否在高潮冥想(OM)期间出现。参与者在高潮冥想后报告了更高的积极情绪(快乐、有趣、性唤起)和更低的消极情绪(焦虑、愤怒)。那些童年遭遇更多逆境,尤其是性虐待的人,相对于那些童年遭遇较少逆境的人,性唤起更高。我们的结论是,不利的童年对感知亲密和唤醒的影响可以在情境中减轻。有创伤史的人可能很难对性伴侣做出反应。这项研究表明,相对于没有创伤史的人来说,结构化的性环境与有创伤史的人的性唤起增加有关。在亲密环境中提供安全信号可能会促进创伤受害者的性行为。
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引用次数: 1
Finding the divine within: exploring the role of the sacred in psychedelic integration therapy for sexual trauma and dysfunction 寻找内在的神圣:探索神圣在性创伤和性功能障碍的迷幻整合治疗中的作用
IF 1.1 4区 心理学 Q3 PSYCHOLOGY, CLINICAL Pub Date : 2021-10-20 DOI: 10.1080/14681994.2021.1994138
Dee Dee Goldpaugh
Abstract During the last two decades, psychedelic-assisted therapy has emerged as one of the most promising novel treatments for depression, anxiety, PTSD, and substance use disorders. These medicines have also been used in sacred, ritual settings for, in some cases, centuries. Often referred to as entheogens (meaning “creating the divine within”), psychedelic plant medicines such as psilocybin mushrooms, mescaline-containing cacti, and ayahuasca are unique for their ability to induce a direct and personal experience of the divine. In my work as a psychedelic integration psychotherapist who specializes in sexual trauma as well as issues around gender and sexuality, I have seen my clients transform trauma and develop a healthy relationship to their identity after these profoundly sacred experiences with psychedelic plant medicines in ritual settings. Clients who have sought healing with plant medicines describe an experience of the ineffable, direct communication with divinity or ancestors, and deep felt experiences of embodied pleasure free from shame. Psychedelic integration therapy for sexual trauma uses the experience of ecstasy, direct communication with the divine, and sacred embodied pleasure as vehicles to achieve sustained trauma healing, increased sexual satisfaction, and wellbeing.
在过去的二十年里,迷幻药辅助疗法已经成为治疗抑郁症、焦虑症、创伤后应激障碍和物质使用障碍最有前途的新疗法之一。在某些情况下,这些药物也在神圣的仪式环境中使用了几个世纪。通常被称为致神剂(意思是“创造神”),迷幻植物药物,如裸盖菇、含有美斯卡灵的仙人掌和死藤水,因其能够诱导直接和个人体验神的能力而独特。在我作为一名专门研究性创伤以及性别和性行为问题的迷幻整合心理治疗师的工作中,我看到我的客户在仪式环境中使用迷幻植物药物进行这些深刻的神圣体验后,转变了创伤,并与他们的身份建立了健康的关系。寻求植物药物治疗的客户描述了一种难以形容的体验,与神或祖先直接交流,以及从羞耻中解脱出来的愉悦的深刻感受。性创伤的迷幻整合疗法使用狂喜的体验,与神的直接交流,以及神圣的具体化快乐作为实现持续创伤愈合,增加性满意度和幸福感的工具。
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引用次数: 1
Satanic sexuality: understanding Satanism as a diversity issue for sex and relationship therapists 撒旦性:理解撒旦崇拜作为性和关系治疗师的多样性问题
IF 1.1 4区 心理学 Q3 PSYCHOLOGY, CLINICAL Pub Date : 2021-10-20 DOI: 10.1080/14681994.2021.1994550
Eric L. Sprankle, Samuel Danielson, Tayle Lyng, Mariah Severud
Abstract Appropriating the mythology of Satan as a god of carnality, modern Satanism began as a new religious movement in 1966 with the founding of the Church of Satan. Since then, the religion has experienced numerous schisms and factions, most recently with the formation of The Satanic Temple in 2012. Despite differences in the role of esoteric elements in the religion and other theological or governance reasons for division, Satanists are united in their shared values of sexual liberation and viewing sexuality as a form of authentic self-expression important to their religious beliefs. Conceptualizing Satanism as a non-dominant, sex-positive religion, sex and relationship therapists should understand how Satanists’ sexuality can benefit from a religious belief in sexual liberation, but can also be hindered by religious minority stress. The historical development of modern Satanism, the intersections of Satanism and gender, sexual orientation, and relationships, and guidelines for therapists working with Satanist clients are discussed. LAY ABSTRACT Modern Satanism is an oft-misunderstood new religious movement. This paper provides an overview of the development of Satanism with special attention to its beliefs and practices relevant to sexuality. Guidelines are presented for sex and relationship therapists on how to appropriately assess and treat Satanist clients.
现代撒旦主义借用了撒旦作为肉欲之神的神话,随着1966年撒旦教会的成立,它作为一种新的宗教运动开始了。从那时起,该宗教经历了多次分裂和派系,最近的一次是2012年撒旦神庙的形成。尽管在宗教中神秘元素的作用和其他神学或治理分裂的原因有所不同,但撒旦教徒在性解放的共同价值观上是团结的,并将性视为一种真实的自我表达形式,对他们的宗教信仰很重要。将撒旦教概念化为一种非主导的、性积极的宗教,性和关系治疗师应该理解撒旦教徒的性行为如何受益于性解放的宗教信仰,但也可能受到宗教少数派压力的阻碍。讨论了现代撒旦教的历史发展,撒旦教与性别、性取向和关系的交集,以及治疗撒旦教来访者的指导方针。现代撒旦教是一个经常被误解的新兴宗教运动。本文概述了撒旦教的发展,特别关注其与性有关的信仰和实践。为性和关系治疗师提供了如何正确评估和治疗撒旦主义客户的指导方针。
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引用次数: 3
Investigating anger in a metacognitive model of problematic pornography use: preliminary findings 在问题色情使用的元认知模型中调查愤怒:初步发现
IF 1.1 4区 心理学 Q3 PSYCHOLOGY, CLINICAL Pub Date : 2021-10-17 DOI: 10.1080/14681994.2021.1991906
Andrew Allen, L. Kannis-Dymand, M. Katsikitis
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引用次数: 3
Clinical reviews editorial: discovering connections 临床评论社论:发现联系
IF 1.1 4区 心理学 Q3 PSYCHOLOGY, CLINICAL Pub Date : 2021-10-02 DOI: 10.1080/14681994.2021.1996856
Christopher K. Belous
We have all been there – reading through multiple content tables, scanning abstracts... looking for a semi-quick answer to the question, “Is this article going to give me a good suggestion for helping with my clients’ concerns?” As sexologists, it is always a bit of a battle to bridge the gap between research and practice. This is true for many disciplines, but in the field of sex we often find ourselves mixing the two and yet not distinctly identifying how a research outcome can be applied in “real life,” nor how a clinical application can be applied to (or from) the next big break through. While a brief editorial is not able to cover or explain all of the applications – a summary of sorts may be beneficial, especially if it attempts to bridge a connection. In this issue of Sexual and Relationship Therapy, there is a wide range of articles spanning topics such as menopause, desire and functioning, teaching sex therapy, transgender relationships, sex workers, and assessments. There are qualitative, quantitative, and even mixed methods studies represented – all providing incredible insight. As I reviewed the articles in this issue, I saw a very general overlap related to permission-based work in sexual and relationship therapy, which will be the theme of this first Clinical Reviews Editorial. Permission-based therapy and interventions is nothing new, but the way in which it is being adapted to today’s clientele is under development (Belous et al., 2019a). Historically, permission was utilized in sex therapy to free clients from the burden of social oppression by providing the “okay” to engage in sexual experiences that they were interested in – we know this as the first stage/step of the PLISSIT [permission, limited information, specific suggestions, and intensive therapy] model developed by Jack Anon in 1976. This original model was expanded in 2007 by Taylor and Davis to incorporate an extended version of permission throughout the model – giving permission (and getting it) at each step. This type of work, where a client’s autonomy and ability to retain their own power of choice, is incredibly important to ensuring positive outcomes and effective treatment. Permission work includes honoring the client’s ability to choose what to disclose, at what pace, and ensuring continued consent in the conversation and therapy process. It is actually a quite simple task and is directly related to enthusiastic consent in sexual activity practices (Coy et al., 2016). Throughout, and often, the therapist should gain the permission, check in with the client that the topic is still okay and that they are willing to continue, and that everything is going in a direction in which they are comfortable. If the client is not comfortable or unwilling to continue – their wishes should be honored, and a pause is placed on the therapy topic until the client is
我们都有过这样的经历——通读多个内容表,浏览摘要……寻找一个半快速的答案来回答这个问题,“这篇文章会给我一个好的建议来帮助我的客户解决问题吗?”作为性学家,弥合研究和实践之间的差距总是有点像一场战斗。许多学科都是如此,但在性领域,我们经常发现自己将两者混为一谈,却没有明确地确定研究成果如何应用于“现实生活”,也没有明确地确定临床应用如何应用于(或来自)下一个重大突破。虽然一篇简短的社论无法涵盖或解释所有的应用程序,但各种各样的摘要可能是有益的,特别是当它试图建立联系时。在这一期的《性与关系治疗》中,有很多文章涵盖了更年期、欲望和功能、性治疗教学、跨性别关系、性工作者和评估等主题。有定性的,定量的,甚至混合的方法研究代表-所有提供令人难以置信的洞察力。当我回顾这期的文章时,我看到了与性和关系治疗中基于许可的工作相关的非常普遍的重叠,这将是第一期临床评论社论的主题。基于许可的治疗和干预并不是什么新鲜事,但它适应当今客户的方式正在发展中(Belous等人,2019a)。从历史上看,许可被用于性治疗,通过提供“可以”来参与他们感兴趣的性体验,从而将客户从社会压迫的负担中解放出来——我们知道这是PLISSIT(许可,有限信息,具体建议,强化治疗)模型的第一阶段/步骤,由Jack Anon于1976年开发。Taylor和Davis在2007年对这个原始模型进行了扩展,在整个模型中加入了许可的扩展版本——在每个步骤中给予许可(并获得许可)。这种类型的工作,客户的自主权和保留自己选择权力的能力,对于确保积极的结果和有效的治疗非常重要。许可工作包括尊重来访者选择透露什么、以什么速度透露的能力,并确保在谈话和治疗过程中得到持续的同意。这实际上是一项相当简单的任务,与性活动实践中的热情同意直接相关(Coy等人,2016)。在整个过程中,通常,治疗师应该获得客户的许可,与客户确认这个话题仍然是可以的,他们愿意继续,一切都朝着他们感到舒适的方向发展。如果来访者感到不舒服或不愿意继续——他们的愿望应该得到尊重,并且暂停治疗话题,直到来访者感到舒服
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引用次数: 0
Re-membering body and spirit through spiritual practices of sexual wholeness 通过性完整的精神实践来回忆身体和精神
IF 1.1 4区 心理学 Q3 PSYCHOLOGY, CLINICAL Pub Date : 2021-09-29 DOI: 10.1080/14681994.2021.1980207
Gillian D. Grannum, Rebecca Irwin-Diehl
Abstract Studies show that people from traditional religious belief systems may experience relational, emotional, and psychological dysfunction related to sexual identity and behaviors. Shame that is rooted in one’s understanding of oneself as a sexual being may result in dis-integration (lack of internal integrity) and feelings of disconnection from sense of self, one’s body, and others. Yet research also shows that personal and communal spirituality can be a therapeutic resource for fostering mental health and relational wholeness. The theological reflections of women, BIPOC, and queer scholars provide sex-positive spiritual resources for a holistic view of the human person as embodied and enspirited, including sexuality as a foundational and integrated dimension of spirituality. This paper offers constructive recommendations for spiritual practices that may aid clients in reintegrating sexuality and spirituality, and provides therapists with a framework for helping clients identify and embrace healing practices that are informed by traditional religious categories and by contemporary spiritualities emerging outside religious institutions. We highlight spiritual connections to nonreligious practices of body and community, and conclude with guidance for clinicians to offer appropriate support and reflection for clients on this sexual-spiritual journey. LAY SUMMARY:This article offers therapists a framework for helping clients identify and embrace healing practices that are informed by both traditional religious categories and by contemporary spiritualities outside religious institutions. We also highlight spiritual dimensions of non-religious practices that contribute to a sense of sexual-spiritual wholeness.
研究表明,来自传统宗教信仰体系的人可能会经历与性身份和性行为相关的关系、情感和心理功能障碍。羞耻感根植于一个人对自己作为性存在的理解,这可能会导致分裂(缺乏内在的完整性),以及与自我、身体和他人的感觉脱节。然而,研究也表明,个人和集体精神可以成为促进心理健康和关系完整性的治疗资源。对女性、BIPOC和酷儿学者的神学反思提供了性积极的精神资源,为人类的整体观提供了具体化和激励,包括性作为灵性的基础和综合维度。本文为精神实践提供了建设性的建议,可以帮助客户重新整合性和灵性,并为治疗师提供了一个框架,帮助客户识别和接受由传统宗教类别和宗教机构之外出现的当代灵性所告知的治疗实践。我们强调了与身体和社区的非宗教实践的精神联系,并为临床医生提供了指导,以便在这段性-精神之旅中为客户提供适当的支持和反思。概要:这篇文章为治疗师提供了一个框架,帮助客户识别和接受由传统宗教类别和宗教机构之外的当代灵性所告知的治疗实践。我们还强调了非宗教实践的精神层面,这些实践有助于性-精神的整体性。
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引用次数: 0
Needing to be “perfect” to be loved: the intersection of body dysmorphic disorder, sexual identity, and gay culture in gay men. A qualitative study 需要“完美”才能被爱:身体畸形障碍、性身份和男同性恋文化的交集。定性研究
IF 1.1 4区 心理学 Q3 PSYCHOLOGY, CLINICAL Pub Date : 2021-09-25 DOI: 10.1080/14681994.2021.1975672
Heather Morgan-Sowada, C. Gamboni
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引用次数: 4
Sexual satisfaction and marital intimacy in Iranian male pornography users 伊朗男性色情使用者的性满足与婚姻亲密关系
IF 1.1 4区 心理学 Q3 PSYCHOLOGY, CLINICAL Pub Date : 2021-09-24 DOI: 10.1080/14681994.2021.1981853
Mohaddeseh Askari, Z. Ghorashi, Rasoul Roshan Chesli, R. Vazirinejad
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引用次数: 0
Secrecy and deception: values, shame, and endorsement of hiding one’s pornography viewing 保密与欺骗:价值观、羞耻感和对隐藏色情观看的认可
IF 1.1 4区 心理学 Q3 PSYCHOLOGY, CLINICAL Pub Date : 2021-09-23 DOI: 10.1080/14681994.2021.1976403
Brian A. Droubay, Kevin Shafer, Rashun J. Miles, Rob P. Butters, Joshua B. Grubbs
Pornography’s effects have received renewed attention, with particular concern about how viewing impacts committed partner relationships. Given that secrecy and deception about pornography viewing ...
色情作品的影响再次受到关注,人们特别关注观看色情作品如何影响忠诚的伴侣关系。考虑到观看色情作品的秘密和欺骗……
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引用次数: 3
Sexual body self-representations, desire, and functioning in women 女性的性身体自我表现、欲望和功能
IF 1.1 4区 心理学 Q3 PSYCHOLOGY, CLINICAL Pub Date : 2021-09-20 DOI: 10.1080/14681994.2021.1978422
N. Moyano, María del Mar Sánchez-Fuentes
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引用次数: 0
期刊
Sexual and Relationship Therapy
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