The primary purpose of the study was to investigate the relationship between anxiety and masculinity-femininity in order to clarify some of the causes of the sex differences found in anxiety. A secondary purpose was to investigate the overt and covert aspects of anxiety in feminine males and masculine females. The sample was composed of 33 male and 38 female university students enrolled in a second year summer school course in psychology. The IPAT Anxiety Scale and the MMPI Mf Scale were administered, in that order, during a regular classroom period. The relationship between the two sets of scores was examined. The 15 most feminine males and the 15 most masculine males were compared with respect to their overt and covert anxiety scores. The same was done with the female subjects. A correlation of 0.26, significant at the 0.01% level, was obtained between the anxiety scores and the Mf scores. Feminine males were overtly and covertly significantly more anxious than masculine males. Feminine females were overtly significantly more anxious than masculine females. However, feminine and masculine females scored approximately equally on the covert anxiety scale. It was concluded that anxiety is associated with femininity. The suggestion was made that it may be some aspect of the female sex role, as delineated by society, that accounts for the higher anxiety in feminine people. / Arts, Faculty of / Psychology, Department of / Graduate

Thesis (Ed. S.)--Brigham Young University. Dept. of Counseling Psychology and Special Education, 2008. / Includes bibliographical references (p. 35-39).

Thesis (Ed. S.)--Brigham Young University. Dept. of Counseling Psychology and Special Education, 2005. / Includes bibliographical references (p. 33-37).

Thesis (Ph. D.)--Brigham Young University. Dept. of Counseling Psychology and Special Education, 2007. / Includes bibliographical references (p. 61-66).

This article examines early twentieth-century British "Uranian" same-sex sexualities as a distinct entity from other labels for homosexuality. British sexologists, feminists, and other radical socialist/anarchist reformers invoked scientized versions of mysticism and Asian religions to conceptualize different, though intersecting, meanings for the Uranian. Historians of sexuality, however, tend to conflate the term "Uranian" with the other various and conflicting medico-scientific concepts circulating at the time, such as "homosexual," "sexual invert," and "intermediate sex." Overstating the slippage between terms, however, obscures the significance of Uranianism in the history of same-sex eroticism, and reinforces a dichotomy between spirituality and modernity. The Uranian discourses examined here epitomize a "progressive" historical moment that elaborated the scientific origins for the spirit, soul, and a divine will in the constitution of modern sexual/spiritual subjects. In many ways, Uranianism challenged the late nineteenth-century medical-sexological discourses that demarcated the homosexual as a pathological "type" by creating a more fluid understanding of sexuality through the interplay of Edwardian critiques of scientific materialism with New Age ideas about the mind, psyche, and spirituality. That is not to suggest that Uranianism offered an "alternative" (homo)sexuality that was disentangled from pathological discourses; on the contrary, the Uranian discourses implicitly consolidated the "homosexual type." Tracing the genealogy of Uranian sexuality through three case studies illuminates a modern moment when reformers attempted to create fluid sexualities. We find that Uranianism complicates our understandings about the supposedly dominant role of medical-scientific discourses in the construction of early twentieth-century British (homo)sexuality.

This article examines early twentieth-century British "Uranian" same-sex sexualities as a distinct entity from other labels for homosexuality. British sexologists, feminists, and other radical socialist/anarchist reformers invoked scientized versions of mysticism and Asian religions to conceptualize different, though intersecting, meanings for the Uranian. Historians of sexuality, however, tend to conflate the term "Uranian" with the other various and conflicting medico-scientific concepts circulating at the time, such as "homosexual," "sexual invert," and "intermediate sex." Overstating the slippage between terms, however, obscures the significance of Uranianism in the history of same-sex eroticism, and reinforces a dichotomy between spirituality and modernity. The Uranian discourses examined here epitomize a "progressive" historical moment that elaborated the scientific origins for the spirit, soul, and a divine will in the constitution of modern sexual/spiritual subjects. In many ways, Uranianism challenged the late nineteenth-century medical-sexological discourses that demarcated the homosexual as a pathological "type" by creating a more fluid understanding of sexuality through the interplay of Edwardian critiques of scientific materialism with New Age ideas about the mind, psyche, and spirituality. That is not to suggest that Uranianism offered an "alternative" (homo)sexuality that was disentangled from pathological discourses; on the contrary, the Uranian discourses implicitly consolidated the "homosexual type." Tracing the genealogy of Uranian sexuality through three case studies illuminates a modern moment when reformers attempted to create fluid sexualities. We find that Uranianism complicates our understandings about the supposedly dominant role of medical-scientific discourses in the construction of early twentieth-century British (homo)sexuality.

The purpose of this study was to explore specific areas of knowledgeability among counselors regarding selected aspects of human sexuality. An assessment was made for each of the following areas: contraception, physiological changes during the sexual response, arousal techniques, masturbation, impotence, frigidity, and homosexuality.A sample of thirty counselors was randomly selected from a list of all counselors and psychotherapists working in counseling centers in ten universities (student enrollment of 6,000 or more) within 100 miles of Muncie, Indiana. Excluded from this study were individuals identified as psychometrists or academic counselors.Data was collected through structured interviews, meeting individually with each counselor in the sample. Twenty-five of the 30 scheduled interviews were completed. Four interviews were missed due to illness or conflicting appointments, and one was terminated due to the extreme anxiety manifested by the counselor being interviewed. The findings were presented in terms of percentages.Data collected in this study suggest that many counselors tend to be poorly informed in the area of human sexuality. Sixty-eight percent of the counselors in this study were unable to adequately describe physiological aspects of the human sexual response. Thirty-two percent of the counselors, with varying degrees of conviction, continue to believe in the myth of the vaginal orgasm.Fewer than half of the counselors were able to adequately describe arousal techniques that might prove helpful to their clients.Between 20% and 36% of the counselors in this study stated non-supportable beliefs concerning negative effects of masturbation, e.g., that it leads to premature ejaculation.Twenty percent of the counselors were unable to adequately define impotence. Percentage estimates of the incidence of impotence were much higher than those estimates derived from research.Sixty-eight percent of the counselors used the term frigidity, yet offered such a wide variety of conflicting definitions that the term seems meaningless. Estimates of the incidence of non-orgasmic women were highly exaggerated. The frequency of homosexual behavior was overestimated, and the notion that homosexuals are more creative than heterosexuals was given by 20% of the sample.Although the purpose of this study was not to rate individual counselors on overall knowledge of human sexuality and the treatment of sexual dysfunction, the following impressions were gained, based upon both responses offered in the interviews and in post-interview discussions. Six of the counselors interviewed (24%) were obviously acquainted with a great deal of the current research in human sexuality and were actively concerned with issues in the treatment of sexual problems. At the opposite end of the continuum, 14 counselors, including the individual who became so overtly anxious that the interview had to be terminated, were unacquainted with current writings on the topic. The remaining six counselors fell in between these two extremes. These individuals most often asked for reference materials or stated that they had purchased books dealing with human sexuality, but had not yet read them. Also characteristic of this group was enthusiastic support for the notion of including course work on human sexuality in graduate training programs in the helping professions.Specific recommendations for further research in the area were made.

Thesis (M.S.)--University of Wisconsin--Madison, 1969. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

This article examines early twentieth-century British "Uranian" same-sex sexualities as a distinct entity from other labels for homosexuality. British sexologists, feminists, and other radical socialist/anarchist reformers invoked scientized versions of mysticism and Asian religions to conceptualize different, though intersecting, meanings for the Uranian. Historians of sexuality, however, tend to conflate the term "Uranian" with the other various and conflicting medico-scientific concepts circulating at the time, such as "homosexual," "sexual invert," and "intermediate sex." Overstating the slippage between terms, however, obscures the significance of Uranianism in the history of same-sex eroticism, and reinforces a dichotomy between spirituality and modernity. The Uranian discourses examined here epitomize a "progressive" historical moment that elaborated the scientific origins for the spirit, soul, and a divine will in the constitution of modern sexual/spiritual subjects. In many ways, Uranianism challenged the late nineteenth-century medical-sexological discourses that demarcated the homosexual as a pathological "type" by creating a more fluid understanding of sexuality through the interplay of Edwardian critiques of scientific materialism with New Age ideas about the mind, psyche, and spirituality. That is not to suggest that Uranianism offered an "alternative" (homo)sexuality that was disentangled from pathological discourses; on the contrary, the Uranian discourses implicitly consolidated the "homosexual type." Tracing the genealogy of Uranian sexuality through three case studies illuminates a modern moment when reformers attempted to create fluid sexualities. We find that Uranianism complicates our understandings about the supposedly dominant role of medical-scientific discourses in the construction of early twentieth-century British (homo)sexuality. / Arts, Faculty of / History, Department of / Graduate

Thesis (Ph. D.)--University of Texas at Austin, 1999. / Vita. Includes bibliographical references (leaves 388-403). Available also in a digital version from Dissertation Abstracts.