Analysis of information sources in references of the Wikipedia article "Masturbare" in Romanian language version.
The Bible presents no clear theological ethic on masturbation, leaving many young unmarried Christians with confusion and guilt around their sexuality.
Onan's death is attributed to his refusal to perform this duty of impregnating Er's widow, Tamar, probably by coitus interruptus (rather than "onanism," masturbation).
Rebecca Alpert points out that the connection between the story of Onan and masturbation is not necessarily one to be taken for granted. She writes, "What was Onan’s crime? The most obvious conclusion is that it was his refusal to comply with the task his father set for him, which was to impregnate Tamar. So although the term 'onanism' should refer to a refusal to follow orders or to take a stance against the custom of levirate marriage, it refers instead to the method Onan used to accomplish this act, namely, 'letting his seed go to waste.'"57
Masturbation refers to all solo forms of self-stimulation focusing on the genitals. Masturbation practices vary widely depending upon the individual's body and personal preferences. For instance, masturbation among women may involve manipulation of the clitoris and labia, stimulation of the breasts, or vaginal penetration with a sex toy. [...] Among men, masturbation most frequently involves using one or both hands to stimulate the penis. Of course, men sometimes utilize sex toys too (e.g., masturbation sleeves, butt-plugs, etc.).
Masturbation is the act of touching or otherwise stimulating one's own body, particularly one's genitals, for the purpose of sexual pleasure and/or orgasm. The term is most commonly used to describe solitary masturbation, in which people provide themselves with sexual stimulation while they are physically alone. Mutual masturbation is when two or more people manually stimulate their own body or each other's bodies.
Although Onan gives his name to "onanism," usually a synonym for masturbation, Onan was not masturbating but practicing coitus interruptus.
He practiced coitus interruptus whenever he made love to Tamar.
Epiphanius (fourth century) construed the sin of Onan as coitus interruptus.14
Using the example of Diogenes' public masturbation, Laqueur points out that ironically, in the ancient world, masturbation was thought to be the most moderate form of sexual release; the opposite of what it would become after Onania (91).
Is there any way that masturbation can cause harm? Seventy years ago, a child might have been told that masturbation would cause insanity, acne, sterility, or other such nonsense. "Self-abuse," as it was then called, has enjoyed a long and unfortunate history of religious and medical disapproval (Caroll, 2013). The modern view is that masturbation is a normal sexual behavior (Hogarth & Ingham, 2009). Enlightened parents are well aware of this fact. Still, many children are punished or made to feel guilty for touching their genitals. This is unfortunate because masturbation itself is harmless. Typically, its only negative effects are feelings of fear, guilt, or anxiety that arise from learning to think of masturbation as "bad" or "wrong." In an age when people are urged to practice "safer sex," masturbation remains the safest sex of all.
Masturbation: the primary sexual activity of mankind. In the nineteenth century it was a disease; in the twentieth, it's a cure.
Approximately 70 percent of married women and men masturbate at least occasionally.
Do more men masturbate than women? Yes. While 89 percent of women reported that they had masturbated at some time, the figure was 95 percent for men. (Some cynics add, “And the other 5 percent lied!”)
By contrast, Protestant men today who attend church regularly are basically the only men in America still resisting the cultural norm of regularized pornography use.
Social change in attitudes toward masturbation has occurred at the professional level only since 1960 and at the popular level since 1970. [133] ... onanism and masturbation erroneously became synonymous... [134] ... there is no legislation in the Bible pertaining to masturbation. [135]
The Bible presents no clear theological ethic on masturbation, leaving many young unmarried Christians with confusion and guilt around their sexuality.
Stengers and Van Neck follow the illness to its fairly abrupt demise; they liken the shift to finally seeing the emperor without clothes as doctors began to doubt masturbation as a cause of illness at the turn of the twentieth century. Once doubt set in, scientists began to accumulate statistics about the practice, finding that a large minority and then a large majority of people masturbated. The implications were clear: if most people masturbated and did not experience insanity, debility, and early death, then masturbation could not be held accountable to the etiology that had been assigned it. Masturbation quickly lost its hold over the medical community, and parents followed in making masturbation an ordinary part of first childhood and then human sexuality.
I will use the term “ethical behavior” as a synonym of “moral behavior,” and “morality” and “ethics” as synonyms of each other, except when explicitly noted or contextually obvious that they are used with a somewhat different meaning. Some authors use “morality” or “virtue ethics” in a broader sense that would include good feelings in regard to others and exclude inappropriate thoughts or desires, such as entertaining sexual desires for somebody else’s wife or wishes that something harmful would happen to others. So long as these thoughts or desires are not transformed into actions, they will not be included in my use of “morality.” Actions that may be thought to be evil or sinful in some moral systems, such as masturbation or eating pork, will not be included either in my use of “morality,” so long as the actions have no consequences for others.
Today, masturbatory act is considered as a healthy practice when done in private and an offence if done in the public in most of the countries.
Social change in attitudes toward masturbation has occurred at the professional level only since 1960 and at the popular level since 1970. [133] ... onanism and masturbation erroneously became synonymous... [134] ... there is no legislation in the Bible pertaining to masturbation. [135]
In the collection's introductory chapter, Eli Coleman describes how Kinsey's research half a century ago was the first in a series of studies to challenge widely prevalent cultural myths relating to the 'harmful' effects of masturbation, revealing the practice to be both common and non-pathological. Subsequent research, outlined by Coleman in this chapter, has shown masturbation to be linked to healthy sexual development, sexual well-being in relationships, self-esteem and bodily integrity (an important sexual right). As such, the promotion and de-stigmatization of the practice continue to be important strategies within sexology for the achievement of healthy sexual development and well-being.
The collection concludes with two surveys among US college students. The first of these was based on limited quantitative questions relating to masturbation. The findings suggest that masturbation is not a substitute for sexual intercourse, as has often been posited, but is associated with increased sexual interest and greater number of partners. The second of these surveys asks whether masturbation could be useful in treating low sexual desire, by examining the relationship between masturbation, libido and sexual fantasy.
Social change in attitudes toward masturbation has occurred at the professional level only since 1960 and at the popular level since 1970. [133] ... onanism and masturbation erroneously became synonymous... [134] ... there is no legislation in the Bible pertaining to masturbation. [135]
I will use the term “ethical behavior” as a synonym of “moral behavior,” and “morality” and “ethics” as synonyms of each other, except when explicitly noted or contextually obvious that they are used with a somewhat different meaning. Some authors use “morality” or “virtue ethics” in a broader sense that would include good feelings in regard to others and exclude inappropriate thoughts or desires, such as entertaining sexual desires for somebody else’s wife or wishes that something harmful would happen to others. So long as these thoughts or desires are not transformed into actions, they will not be included in my use of “morality.” Actions that may be thought to be evil or sinful in some moral systems, such as masturbation or eating pork, will not be included either in my use of “morality,” so long as the actions have no consequences for others.
The publication of Kinsey's and Masters and Johnson's research revealed that masturbation was both common and harmless. Many studies have since confirmed this basic truth, revealing in addition that masturbation is neither a substitute for "real" sex nor a facilitator of risky sex.
Despite the scientific evidence indicating that masturbation is generally a normal variant of sexual expression and that it does not seem to have a causal relationship with sexual pathology, negative attitudes about masturbation persist and it remains stigmatized.
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: checksum (ajutor).Despite the scientific evidence indicating that masturbation is generally a normal variant of sexual expression and that it does not seem to have a causal relationship with sexual pathology, negative attitudes about masturbation persist and it remains stigmatized.
Today, masturbatory act is considered as a healthy practice when done in private and an offence if done in the public in most of the countries.
By contrast, Protestant men today who attend church regularly are basically the only men in America still resisting the cultural norm of regularized pornography use.
Rebecca Alpert points out that the connection between the story of Onan and masturbation is not necessarily one to be taken for granted. She writes, "What was Onan’s crime? The most obvious conclusion is that it was his refusal to comply with the task his father set for him, which was to impregnate Tamar. So although the term 'onanism' should refer to a refusal to follow orders or to take a stance against the custom of levirate marriage, it refers instead to the method Onan used to accomplish this act, namely, 'letting his seed go to waste.'"57
Onan's death is attributed to his refusal to perform this duty of impregnating Er's widow, Tamar, probably by coitus interruptus (rather than "onanism," masturbation).
Social change in attitudes toward masturbation has occurred at the professional level only since 1960 and at the popular level since 1970. [133] ... onanism and masturbation erroneously became synonymous... [134] ... there is no legislation in the Bible pertaining to masturbation. [135]
Despite the scientific evidence indicating that masturbation is generally a normal variant of sexual expression and that it does not seem to have a causal relationship with sexual pathology, negative attitudes about masturbation persist and it remains stigmatized.
Today, masturbatory act is considered as a healthy practice when done in private and an offence if done in the public in most of the countries.
The story begins with Judah's marriage to a Canaanite woman. This is not condemned in the text, but it goes against the practice of the patriarchs hitherto. When their son Er dies, his brother Onan is expected to "go in" to his widow, Tamar, to raise up offspring for him. (This is known as the levirate law. It is spelled out in Deut 25:5-10.)
Although Onan gives his name to "onanism," usually a synonym for masturbation, Onan was not masturbating but practicing coitus interruptus.
He practiced coitus interruptus whenever he made love to Tamar.
Epiphanius (fourth century) construed the sin of Onan as coitus interruptus.14
Although Onan did cohabit with Tamar, "he spilled his seed on the ground"; for this he was put to death by God. Onan's effort to avoid impregnating his sister-in-law has given rise to the term "onanism," a synonym for masturbation. This passage is then employed by some to indicate divine condemnation of autoeroticism. This interpretation, however, completely misses the point of the passage. Onan's sin was not sexual. Rather, it was his refusal to fulfill the obligation of levirate marriage, according to which a man was obligated to impregnate the wife of his brother if his brother had died without an heir, thus ensuring the continuation of his brothers line and inheritance. That fulfilling this obligation often raised additional questions regarding the apportioning of the familial inheritance is indicated by passages in Deuteronomy and Ruth. Thus Onan's sexual act, most probably coitus interruptus, was the means whereby he avoided his fraternal duty, in spite of the fact that he seemed to be fulfilling it by cohabiting with Tamar. For this deception he was punished.
This action of Onan probably was a reference to coitus interruptus, but Onan's conduct has produced the word "onanism," which has come to be a reference to masturbation.
The levir in this case is to be Onan, the second born. But he refuses to accept his responsibility. Instead, he practices coitus interruptus with Tamar; that is, instead of impregnating her, he wasted his semen on the ground (lit., “he spoiled [it] groundward”).This is clearly a reference to withdrawal to prevent conception, rather than a reference to masturbation.
The Bible presents no clear theological ethic on masturbation, leaving many young unmarried Christians with confusion and guilt around their sexuality.
Stengers and Van Neck follow the illness to its fairly abrupt demise; they liken the shift to finally seeing the emperor without clothes as doctors began to doubt masturbation as a cause of illness at the turn of the twentieth century. Once doubt set in, scientists began to accumulate statistics about the practice, finding that a large minority and then a large majority of people masturbated. The implications were clear: if most people masturbated and did not experience insanity, debility, and early death, then masturbation could not be held accountable to the etiology that had been assigned it. Masturbation quickly lost its hold over the medical community, and parents followed in making masturbation an ordinary part of first childhood and then human sexuality.
In the collection's introductory chapter, Eli Coleman describes how Kinsey's research half a century ago was the first in a series of studies to challenge widely prevalent cultural myths relating to the 'harmful' effects of masturbation, revealing the practice to be both common and non-pathological. Subsequent research, outlined by Coleman in this chapter, has shown masturbation to be linked to healthy sexual development, sexual well-being in relationships, self-esteem and bodily integrity (an important sexual right). As such, the promotion and de-stigmatization of the practice continue to be important strategies within sexology for the achievement of healthy sexual development and well-being.
The collection concludes with two surveys among US college students. The first of these was based on limited quantitative questions relating to masturbation. The findings suggest that masturbation is not a substitute for sexual intercourse, as has often been posited, but is associated with increased sexual interest and greater number of partners. The second of these surveys asks whether masturbation could be useful in treating low sexual desire, by examining the relationship between masturbation, libido and sexual fantasy.
Finally, the American medical community pronounced masturbation as normal in 1972 American Medical Association publication, Human Sexuality (Rowan, 2000).
Masturbation and sexual play are common well before puberty. Sexual behaviour in young children is common, and should only be regarded as a sign of sexual abuse when it is out of context and is inappropriate.
I will use the term “ethical behavior” as a synonym of “moral behavior,” and “morality” and “ethics” as synonyms of each other, except when explicitly noted or contextually obvious that they are used with a somewhat different meaning. Some authors use “morality” or “virtue ethics” in a broader sense that would include good feelings in regard to others and exclude inappropriate thoughts or desires, such as entertaining sexual desires for somebody else’s wife or wishes that something harmful would happen to others. So long as these thoughts or desires are not transformed into actions, they will not be included in my use of “morality.” Actions that may be thought to be evil or sinful in some moral systems, such as masturbation or eating pork, will not be included either in my use of “morality,” so long as the actions have no consequences for others.
By contrast, Protestant men today who attend church regularly are basically the only men in America still resisting the cultural norm of regularized pornography use.