Biphobia is aversion toward bisexuality and toward bisexual people as a social group or as individuals. It can take the form of denial that bisexuality is a genuine sexual orientation, or of negative stereotypes about people who are bisexual (such as the beliefs that they are promiscuous or dishonest). People of any sexual orientation can experience or perpetuate biphobia, and it is a source of social discrimination against bisexual people.

Transmisogyny (sometimes trans-misogyny) is the intersection of transphobia and misogyny. Transphobia is defined as "the irrational fear of, aversion to, or discrimination against transgender or transsexual people". Misogyny is defined as "a hatred of women". Therefore, transmisogyny includes negative attitudes, hate, and discrimination of transgender or transsexual individuals who fall on the feminine side of the gender spectrum, particularly transgender women. The term was coined by Julia Serano in her 2007 book "Whipping Girl" and used to describe the unique discrimination faced by trans women because of "the assumption that femaleness and femininity are inferior to, and exist primarily for the benefit of, maleness and masculinity", and the way that transphobia intensifies the misogyny faced by trans women (and vice versa). It is said many trans women experience an additional layer of misogyny in the form of fetishization; Serano talks about how society views trans women in certain ways that sexualize them, such as them transitioning for sexual reasons, or ways where they’re seen as sexually promiscuous.Transmisogyny is a central concept in transfeminism and is commonly referenced in intersectional feminist theory. That trans women's femaleness (rather than only their femininity) is a source of transmisogyny is denied by certain radical feminists, who claim that trans women are not female.

Gynophobia or gynephobia is an abnormal fear of women, a type of specific social phobia. In the past, the Latin term horror feminae was used.

Gynophobia should not be confused with misogyny, the hatred, contempt for and inveterate prejudice against women, although some may use the terms interchangeably, in reference to the social, rather than pathological aspect of negative attitudes towards women.

An antonym is philogyny, the love, respect for and admiration of women.

The fear of crime refers to the fear of being a victim of crime as opposed to the actual probability of being a victim of crime.

The fear of crime, along with fear of the streets and the fear of youth, is said to have been in Western culture for "time immemorial". While fear of crime can be differentiated into public feelings, thoughts and behaviors about the personal risk of criminal victimization, distinctions can also be made between the tendency to see situations as fearful, the actual experience while in those situations, and broader expressions about the cultural and social significance of crime and symbols of crime in people's neighborhoods and in their daily, symbolic lives.

Importantly, feelings, thoughts and behaviors can have a number of functional and dysfunctional effects on individual and group life, depending on actual risk and people's subjective approaches to danger. On a negative side, they can erode public health and psychological well-being; they can alter routine activities and habits; they can contribute to some places turning into 'no-go' areas via a withdrawal from community; and they can drain community cohesion, trust and neighborhood stability. Some degree of emotional response can be healthy: psychologists have long highlighted the fact that some degree of worry can be a problem-solving activity, motivating care and precaution, underlining the distinction between low-level anxieties that motivate caution and counter-productive worries that damage well-being.

Factors influencing the fear of crime include the psychology of risk perception, circulating representations of the risk of victimization (chiefly via interpersonal communication and the mass media), public perceptions of neighborhood stability and breakdown, the influence of neighbourhood context, and broader factors where anxieties about crime express anxieties about the pace and direction of social change. There are also some wider cultural influences. For example, some have argued that modern times have left people especially sensitive to issues of safety and insecurity.

The English suffixes -phobia, -phobic, -phobe (from Greek φόβος "phobos", "fear") occur in technical usage in psychiatry to construct words that describe irrational, abnormal, unwarranted, persistent, or disabling fear as a mental disorder (e.g. agoraphobia), in chemistry to describe chemical aversions (e.g. hydrophobic), in biology to describe organisms that dislike certain conditions (e.g. acidophobia), and in medicine to describe hypersensitivity to a stimulus, usually sensory (e.g. photophobia). In common usage, they also form words that describe dislike or hatred of a particular thing or subject (e.g. homophobia). The suffix is antonymic to -phil-.

For more information on the psychiatric side, including how psychiatry groups phobias such as agoraphobia, social phobia, or simple phobia, see phobia. The following lists include words ending in "-phobia", and include fears that have acquired names. In some cases, the naming of phobias has become a word game, of notable example being a 1998 humorous article published by "BBC News". In some cases, a word ending in "-phobia" may have an antonym with the suffix "-phil-", e.g. Germanophobe / Germanophile.

A large number of "-phobia" lists circulate on the Internet, with words collected from indiscriminate sources, often copying each other. Also, a number of psychiatric websites exist that at the first glance cover a huge number of phobias, but in fact use a standard text to fit any phobia and reuse it for all unusual phobias by merely changing the name. Sometimes it leads to bizarre results, such as suggestions to cure "prostitute phobia". Such practice is known as content spamming and is used to attract search engines.

An article published in 1897 in "American Journal of Psychology" noted "the absurd tendency to give Greek names to objects feared (which, as Arndt says, would give us such terms as klopsophobia – fear of thieves, triakaidekaphobia – fear of the number 13...".

Ego-dystonic sexual orientation is an ego-dystonic mental disorder characterized by having a sexual orientation or an attraction that is at odds with one's idealized self-image, causing anxiety and a desire to change one's orientation or become more comfortable with one's sexual orientation. It describes not innate sexual orientation itself, but a conflict between the sexual orientation one wishes to have and the sexual orientation one actually possesses.

Sadomasochism is the giving or receiving pleasure from acts involving the receipt or infliction of pain or humiliation. Practitioners of sadomasochism may seek sexual gratification from their acts. While the terms sadist and masochist refer respectively to one who enjoys giving or receiving pain, practitioners of sadomasochism may switch between activity and passivity.

The abbreviation S&M is often used for sadomasochism, although practitioners themselves normally remove the ampersand and use the acronym S-M or SM or S/M when written throughout the literature. Sadomasochism is not considered a clinical paraphilia unless such practices lead to clinically significant distress or impairment for a diagnosis. Similarly, sexual sadism within the context of mutual consent, generally known under the heading BDSM, is distinguished from non-consensual acts of sexual violence or aggression.

Although there is no known cause for piblokto, Western scientists have attributed the disorder to the lack of sun, the extreme cold, and the desolate state of most villages in the region. A reason for this disorder present in this culture may be due to the isolation of their cultural group.

This culture-bound syndrome is possibly linked to vitamin A toxicity (hypervitaminosis A). The native Inughuit diet or Eskimo nutrition provides rich sources of vitamin A through the ingestion of livers, kidneys, and fat of arctic fish and mammals and is possibly the cause or a causative factor. This causative factor is through the disturbance that has been reported for males, females, adults, children, and dogs. The ingestion of organ meats, particularly the livers of some Arctic mammals, such as the polar bear and bearded seal, where the vitamin is stored in toxic quantities, can be fatal to most people.

Inughuit tradition states that it is caused by evil spirits possessing the living. Shamanism and animism are dominant themes in Inughuit traditional beliefs with the angakkuq (healer) acting as a mediator with the supernatural forces. Angakkuit use trance states to communicate with spirits and carry out faith healing. There is a view among the Inughuit that individuals entering trance states should be treated with respect given the possibility of a new "revelation" emerging as a result. Treatment in piblokto cases usually involves allowing the episode to run its course without interference. While piblokto can often be confused with other conditions, (including epilepsy) in which failure to intervene can lead to the victim coming to harm, most cases tend to be more typical.

A specific fear of clowns has sometimes been discussed in terms of a specific phobia. The term "" is a neologism coined in the context of informal ""-phobia" lists".

The term is not listed in the World Health Organisation's ICD-10 nor in the American Psychiatric Association's DSM-5 categorization of disorders.

Transmisogyny is generally understood to be caused by the social belief that men are superior to women. In "Whipping Girl", Julia Serano writes that the existence of trans women is seen as a threat to a "male-centered gender hierarchy, where it is assumed that men are better than women and that masculinity is superior to femininity". Gender theorist Judith Butler echoes this assumption, stating that the murder of transgender women is "an act of power, a way of re-asserting domination... killing establishes the killer as sovereign in the moment that he kills".

Trans women are also viewed as threatening the heterosexuality of cisgender men. In media, "deceivers" such as Dil, a transgender woman from the 1992 film "The Crying Game", have been observed to invoke outrage and male homophobia in an audience when their "true" maleness is unveiled.

Recorded incidents of "amafufunyana" appear to have begun in the early 20th century and researchers such as Ngubane "et al" have suggested that its cultural formation may have had something to do with colonialism and migration of indigenous peoples away from their homes. There have also been widespread outbreaks of the condition, similar to events involving contagious spread of hysteria, recorded in the 1980s at a rural girl's boarding school.

The most common types of people that are identified as afflicted by the cultural group are those of the lowest economic and social level and more often during times of cultural hardship and change, such as during migrations. More women than men are also identified.

Child abuse and neglect consistently show up as risk factors to the development of personality disorders in adulthood. A study looked at retrospective reports of abuse of participants that had demonstrated psychopathology throughout their life and were later found to have past experience with abuse. In a study of 793 mothers and children, researchers asked mothers if they had screamed at their children, and told them that they did not love them or threatened to send them away. Children who had experienced such verbal abuse were three times as likely as other children (who did not experience such verbal abuse) to have borderline, narcissistic, obsessive-compulsive or paranoid personality disorders in adulthood. The sexually abused group demonstrated the most consistently elevated patterns of psychopathology. Officially verified physical abuse showed an extremely strong correlation with the development of antisocial and impulsive behavior. On the other hand, cases of abuse of the neglectful type that created childhood pathology were found to be subject to partial remission in adulthood.

Specialists may prefer to avoid the suffix "-phobia" and use more descriptive terms such as personality disorders, anxiety disorders, and avoidant personality disorder.

Piblokto, also known as pibloktoq and Arctic hysteria, is a condition most commonly appearing in Inughuit (Greenlandic Inuit) societies living within the Arctic Circle. Piblokto is a culture-specific hysterical reaction in Inuit, especially women, who may perform irrational or dangerous acts, followed by amnesia for the event. Piblokto may be linked to repression of the personality of Inuit women. The condition appears most commonly in winter. It is considered to be a form of a culture-bound syndrome, although more recent studies (see "Skepticism" section) question whether it exists at all. Piblokto is also part of the glossary of cultural bound syndromes found in the Diagnostic and Statistical Manual of Mental Disorders (DSM-IV).

Socioeconomic status has also been looked at as a potential cause for personality disorders. There is a strong association with low parental/neighborhood socioeconomic status and personality disorder symptoms. In a recent study comparing parental socioeconomic status and a child's personality, it was seen that children who were from higher socioeconomic backgrounds were more altuistic, less risk seeking, and had overall higher IQs. These traits correlate with a low risk of developing personality disorders later on in life. In a study looking at female children who were detained for disciplinary actions found that psychological problems were most negatively associated with socioeconomic problems. Furthermore, social disorganization was found to be inversely correlated with personality disorder symptoms.

According to Child and Adolescent Mental Health, approximately 5 percent of children suffer from specific phobias and 15 percent seek treatment for anxiety-related problems. In recent years the number of children with clinically diagnosed phobias has gradually increased. Researchers are finding that the majority of these diagnoses come anxiety related phobias or society phobias.

Specific phobias are more prevalent in girls than in boys. Likewise, specific phobias are also more prevalent in older children than younger.

Though some fears are inborn, the majority are learned. Phobias develop through negative experiences and through observation. One way children begin to develop fears is by witnessing or hearing about dangers. Ollendick proposes while some phobias may originate from a single traumatizing experience, others may be caused by simpler, or less dramatic, origins such as observing another child’s phobic reaction or through the exposure to media that introduces phobias.

- 2% of parents linked their child’s phobia to a [direct conditioning episode]

- 26% of parents linked their child’s phobia to a [vicarious conditioning episodes]

- 56% of parents linked their child’s phobia to their child’s very first contact with water

- 16% of parents could not directly link their child’s phobia

In addition to asking about the origins of a child’s fear, the questionnaire asked if parents believed that “information associated with adverse consequences was the most influential factor in the development of their child’s phobia.” The results were as followed:

- 0% of parents though it was the most influential factor

- 14% of parents though it was somewhat influential

- 86% of parents though it had little to no influence

The World Health Organization (WHO) lists ego-dystonic sexual orientation in the ICD-10, as a disorder of sexual development and orientation. The WHO diagnosis covers when gender identity or sexual orientation is clear, yet a patient has another behavioural or psychological disorder which makes that patient want to change it. The diagnostic manual notes that a sexual orientation is not a disorder in itself. The World Health Organization (WHO) notes that any particular sexual orientation (heterosexuality, homosexuality, or bisexuality) is not a mental disorder by and of itself.

Similarly, the American Psychological Association has officially opposed the category of ego-dystonic homosexuality since 1987. In 2007, a task force of the American Psychological Association undertook a thorough review of the existing research on the efficacy of reparative therapy for. Their report noted that there was very little methodologically sound research on sexual orientation change efforts (SOCEs) and that the "results of scientifically valid research indicate that it is unlikely that individuals will be able to reduce same-sex attractions or increase other-sex sexual attractions through SOCE." In addition, the task force found that "there are no methodologically sound studies of recent SOCE that would enable the task force to make a definitive statement about whether or not recent SOCE is safe or harmful and for whom." The diagnostic category of "ego-dystonic homosexuality" was removed from the American Psychiatric Association's DSM in 1987 (with the publication of the DSM-III-R). Sexual disorders are still present in the DSM under the category of "sexual disorder not otherwise specified". One of the disorders under this category is "persistent and marked distress about one’s sexual orientation”, which can be considered similar to what WHO describes as ego-dystonic sexual orientation.

The Medical Council of India uses the WHO classification of ego-dystonic sexual orientation. The "Chinese Classification and Diagnostic Criteria of Mental Disorders" includes ego-dystonic homosexuality.

Though scopophobia is a solitary disorder, many individuals with scopophobia also commonly experience other anxiety disorders. Scopophobia has been related to many other irrational fears and phobias. Specific phobias and syndromes that are similar to scopophobia include erythrophobia, the fear of blushing (which is found especially in young people), and an epileptic's fear that being looked which may itself precipitate such an attack. Scopophobia is also commonly associated with schizophrenia and other psychiatric disorders. It is not considered indicative of other disorders, but is rather considered as a psychological problem that may be treated independently.

Sociologist Erving Goffman suggested that shying away from casual glances in the street remained one of the characteristic symptoms of psychosis in public. Many scopophobia patients develop habits of voyeurism or exhibitionism. Another related, yet very different syndrome, scopophilia, is the excessive enjoyment of looking at erotic items.

Fear of intimacy is generally a social phobia and anxiety disorder resulting in difficulty forming close relationships with another person. The term can also refer to a scale on a psychometric test, or a type of adult in attachment theory psychology.

The fear of intimacy is the fear of being emotionally and/or physically close to another individual. This fear is also defined as “the inhibited capacity of an individual, because of anxiety, to exchange thought and feelings of personal significance with another individual who is highly valued”. Fear of intimacy is the expression of existential views in that to love and to be loved makes life seem precious and death more inevitable. It often results from past traumas such as rape or childhood sexual abuse. Fear of intimacy is also related to the fear of being touched .

People with this fear are anxious about or afraid of intimate relationships. They believe that they do not deserve love or support from others. Fear of intimacy has three defining features: content which represents the ability to communicate personal information, emotional valence which refers to the feelings about personal information exchanged, and vulnerability signifying their regard for the person they are intimate with. Bartholomew and Horowitz go further and determine four different adult attachment types: “(1) Secure individuals have a sense of worthiness or lovability and are comfortable with intimacy and autonomy; (2) preoccupied persons lack this sense of self-worthiness yet view others positively and seek their love and acceptance; (3) fearful people lack a sense of lovability and are avoidant of others in anticipation of rejection; (4) dismissing persons feel worthy of love yet detach from others whom they generally regard as untrustworthy”.

Scopophobia is unique among phobias in that the fear of being looked at is considered both a social phobia and a specific phobia, because it is a specific occurrence which takes place in a social setting. Most phobias typically fall in either one category or the other but scopophobia can be placed in both. On the other hand, as with most phobias, scopophobia generally arises from a traumatic event in the person's life. With scopophobia, it is likely that the person was subjected to public ridicule as a child. Additionally, a person suffering from scopophobia may often be the subject to public staring, possibly due to a deformity or physical ailment.

According to the Social Phobia/Social Anxiety Association, U.S. government data for 2012 suggests that social anxiety affects over 7% of the population at any given time. Stretched over a lifetime, the percentage increases to 13%.

Psychosexual conflicts, personality factors, and cultural beliefs are considered as being of etiological

significance to koro. Sexual adjustment histories of non-Chinese victims are often significant, such as premorbid sex inadequacy, sexual promiscuity, guilt over masturbation, and impotence.

Gelotophobia is a fear of being laughed at, a type of social phobia. While most people do not like being laughed at, there is a sub-group of people that exceedingly fear being laughed at. Without obvious reasons, they relate laughter they hear to be directed at themselves. Since 2008, this phenomenon has attracted attention from scholars in psychology, sociology, and psychiatry, and has been studied intensively.

In his clinical observations, found that some of his patients seemed to be primarily worried about being laughed at. They tended to scan their environment for signs of laughter and ridicule. Furthermore, they reported that they had the impression of being ridiculous themselves. Additionally, Titze observed a specific movement pattern among them when they thought they were being laughed at—awkward, wooden movements that resembled those of wooden puppets. He described this state as “Pinocchio-syndrome”.

Two other behaviours related to laughter are gelotophilia - "the joy of being laughed at" and katagelasticism - "the joy of laughing at others".

Risk factors for mental illness include genetic inheritance, such as parents having depression, or a propensity for high neuroticism or "emotional instability".

In depression, parenting risk factors include parental unequal treatment, and there is association with high cannabis use.

In schizophrenia and psychosis, risk factors include migration and discrimination, childhood trauma, bereavement or separation in families, and abuse of drugs, including cannabis, and urbanicity.

In anxiety, risk factors may include family history (e.g. of anxiety), temperament and attitudes (e.g. pessimism), and parenting factors including parental rejection, lack of parental warmth, high hostility, harsh discipline, high maternal negative affect, anxious childrearing, modelling of dysfunctional and drug-abusing behaviour, and child abuse (emotional, physical and sexual).

Environmental events surrounding pregnancy and birth have also been implicated. Traumatic brain injury may increase the risk of developing certain mental disorders. There have been some tentative inconsistent links found to certain viral infections, to substance misuse, and to general physical health.

Social influences have been found to be important, including abuse, neglect, bullying, social stress, traumatic events and other negative or overwhelming life experiences. For bipolar disorder, stress (such as childhood adversity) is not a specific cause, but does place genetically and biologically vulnerable individuals at risk for a more severe course of illness. The specific risks and pathways to particular disorders are less clear, however. Aspects of the wider community have also been implicated, including employment problems, socioeconomic inequality, lack of social cohesion, problems linked to migration, and features of particular societies and cultures.