Three Contributions to the Theory of Sex - Sigmund Freud - ebook
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Three Contributions to the Theory of Sex, is a work by Sigmund Freud which advanced his theory of sexuality, in particular its relation to childhood. Freud's book covered three main areas: sexual perversions; childhood sexuality; and puberty.Sigmund Freud was an Austrian neurologist, now known as the father of psychoanalysis. Freud qualified as a doctor of medicine at the University of Vienna in 1881, and then carried out research into cerebral palsy, aphasia and microscopic neuroanatomy at the Vienna General Hospital. Upon completing his habilitation in 1885, he was appointed a docent in neuropathology in the same year and became an affiliated professor (professor extraordinarius) in 1902.In creating psychoanalysis, a clinical method for treating psychopathology through dialogue between a patient and a psychoanalyst, Freud developed therapeutic techniques such as the use of free association and discovered transference, establishing its central role in the analytic process. Freud's redefinition of sexuality to include its infantile forms led him to formulate the Oedipus complex as the central tenet of psychoanalytical theory. His analysis of dreams as wish-fulfillments provided him with models for the clinical analysis of symptom formation and the mechanisms of repression as well as for elaboration of his theory of the unconscious as an agency disruptive of conscious states of mind. Freud postulated the existence of libido, an energy with which mental processes and structures are invested and which generates erotic attachments, and a death drive, the source of repetition, hate, aggression and neurotic guilt. In his later work Freud developed a wide-ranging interpretation and critique of religion and culture.Psychoanalysis remains influential within psychotherapy, within some areas of psychiatry, and across the humanities. As such, it continues to generate extensive and highly contested debate with regard to its therapeutic efficacy, its scientific status, and whether it advances or is detrimental to the feminist cause. Nonetheless, Freud's work has suffused contemporary Western thought and popular culture. In the words of W. H. Auden's poetic tribute, by the time of Freud's death in 1939, he had become "a whole climate of opinion / under whom we conduct our different lives".

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THREE CONTRIBUTIONS TO THE THEORY OF SEX

………………

Sigmund Freud

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This book is a work of nonfiction and is intended to be factually accurate.

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Copyright © 2018 www.deaddodopublishing.co.uk

TABLE OF CONTENTS

AUTHOR’S PREFACE TO THE THIRD EDITION

I. THE SEXUAL ABERRATIONS [1]

1. DEVIATION IN REFERENCE TO THE SEXUAL OBJECT

2. DEVIATION IN REFERENCE TO THE SEXUAL AIM

3. GENERAL STATEMENTS APPLICABLE TO ALL PERVERSIONS

4. THE SEXUAL IMPULSE IN NEUROTICS

PARTIAL IMPULSES AND EROGENOUS ZONES

EXPLANATION OF THE MANIFEST PREPONDERANCE OF SEXUAL PERVERSIONS IN THE PSYCHONEUROSES

REFERENCE TO THE INFANTILISM OF SEXUALITY

II. THE INFANTILE SEXUALITY

THE SEXUAL LATENCY PERIOD OF CHILDHOOD AND ITS INTERRUPTIONS

THE MANIFESTATIONS OF THE INFANTILE SEXUALITY

THE SEXUAL AIM OF THE INFANTILE SEXUALITY

THE MASTURBATIC SEXUAL MANIFESTATIONS [13]

THE INFANTILE SEXUAL INVESTIGATION

THE SOURCES OF THE INFANTILE SEXUALITY

III. THE TRANSFORMATION OF PUBERTY

THE PRIMACY OF THE GENITAL ZONES AND THE FORE-PLEASURE

THE PROBLEM OF SEXUAL EXCITEMENT

THE THEORY OF THE LIBIDO

DIFFERENTIATION BETWEEN MAN AND WOMAN

THE OBJECT-FINDING

SUMMARY

NOTES

Cover Credit

AUTHOR’S PREFACE TO THE THIRD EDITION

………………

AFTER WATCHING FOR TEN YEARS the reception accorded to this book and the effect it has produced, I wish to provide the third edition of it with some prefatory remarks dealing with the misunderstandings of the book and the demands, insusceptible of fulfillment, made against it. Let me emphasize in the first place that whatever is here presented is derived entirely from every-day medical experience which is to be made more profound and scientifically important through the results of psychoanalytic investigation. The “Three Contributions to the Theory of Sex” can contain nothing except what psychoanalysis obliges them to accept or what it succeeds in corroborating. It is therefore excluded that they should ever be developed into a “theory of sex,” and it is also quite intelligible that they will assume no attitude at all towards some important problems of the sexual life. This should not however give the impression that these omitted chapters of the great theme were unfamiliar to the author, or that they were neglected by him as something of secondary importance.

The dependence of this work on the psychoanalytic experiences which have determined the writing of it, shows itself not only in the selection but also in the arrangement of the material. A certain succession of stages was observed, the occasional factors are rendered prominent, the constitutional ones are left in the background, and the ontogenetic development receives greater consideration than the phylogenetic. For the occasional factors play the principal rôle in analysis, and are almost completely worked up in it, while the constitutional factors only become evident from behind as elements which have been made functional through experience, and a discussion of these would lead far beyond the working sphere of psychoanalysis.

A similar connection determines the relation between ontogenesis and phylogenesis. Ontogenesis may be considered as a repetition of phylogenesis insofar as the latter has not been varied by a more recent experience. The phylogenetic disposition makes itself visible behind the ontogenetic process. But fundamentally the constitution is really the precipitate of a former experience of the species to which the newer experience of the individual being is added as the sum of the occasional factors.

Beside its thoroughgoing dependence on psychoanalytic investigation I must emphasize as a character of this work of mine its intentional independence of biological investigation. I have carefully avoided the inclusion of the results of scientific investigation in general sex biology or of particular species of animals in this study of human sexual functions which is made possible by the technique of psychoanalysis. My aim was indeed to find out how much of the biology of the sexual life of man can be discovered by means of psychological investigation; I was able to point to additions and agreements which resulted from this examination, but I did not have to become confused if the psychoanalytic methods led in some points to views and results which deviated considerably from those merely based on biology.

I have added many passages in this edition, but I have abstained from calling attention to them, as in former editions, by special marks. The scientific work in our sphere has at present been retarded in its progress, nevertheless some supplements to this work were indispensable if it was to remain in touch with our newer psychoanalytic literature.

VIENNA, October, 1914.

………………

I. THE SEXUAL ABERRATIONS [1]

………………

The fact of sexual need in man and animal is expressed in biology by the assumption of a “sexual impulse.” This impulse is made analogous to the impulse of taking nourishment, and to hunger. The sexual expression corresponding to hunger not being found colloquilly, science uses the expression “libido.”[2]

POPULAR CONCEPTION MAKES DEFINITE ASSUMPTIONS concerning the nature and qualities of this sexual impulse. It is supposed to be absent during childhood and to commence about the time of and in connection with the maturing process of puberty; it is supposed that it manifests itself in irresistible attractions exerted by one sex upon the other, and that its aim is sexual union or at least such actions as would lead to union.

But we have every reason to see in these assumptions a very untrustworthy picture of reality. On closer examination they are found to abound in errors, inaccuracies and hasty conclusions.

If we introduce two terms and call the person from whom the sexual attraction emanates the sexual object, and the action towards which the impulse strives the sexual aim, then the scientifically examined experience shows us many deviations in reference to both sexual object and sexual aim, the relations of which to the accepted standard require thorough investigation.

………………

1. DEVIATION IN REFERENCE TO THE SEXUAL OBJECT

The popular theory of the sexual impulse corresponds closely to the poetic fable of dividing the person into two halves—man and woman—who strive to become reunited through love. It is therefore very surprising to hear that there are men for whom the sexual object is not woman but man, and that there are women for whom it is not man but woman. Such persons are called contrary sexuals, or better, inverts; the condition, that of inversion. The number of such individuals is considerable though difficult of accurate determination.[3]

………………

A. Inversion

The Behavior of Inverts.—The above-mentioned persons behave in many ways quite differently.

(a) They are absolutely inverted; i.e., their sexual object must be always of the same sex, while the opposite sex can never be to them an object of sexual longing, but leaves them indifferent or may even evoke sexual repugnance. As men they are unable, on account of this repugnance, to perform the normal sexual act or miss all pleasure in its performance.

(b) They are amphigenously inverted (psychosexually hermaphroditic); i.e., their sexual object may belong indifferently to either the same or to the other sex. The inversion lacks the character of exclusiveness.

(c) They are occasionally inverted; i.e., under certain external conditions, chief among which are the inaccessibility of the normal sexual object and initiation, they are able to take as the sexual object a person of the same sex and thus find sexual gratification.

The inverted also manifest a manifold behavior in their judgment about the peculiarities of their sexual impulse. Some take the inversion as a matter of course, just as the normal person does regarding his libido, firmly demanding the same rights as the normal. Others, however, strive against the fact of their inversion and perceive in it a morbid compulsion.[4]

Other variations concern the relations of time. The characteristics of the inversion in any individual may date back as far as his memory goes, or they may become manifest to him at a definite period before or after puberty.[5] The character is either retained throughout life, or it occasionally recedes or represents an episode on the road to normal development. A periodical fluctuation between the normal and the inverted sexual object has also been observed. Of special interest are those cases in which the libido changes, taking on the character of inversion after a painful experience with the normal sexual object.

These different categories of variation generally exist independently of one another. In the most extreme cases it can regularly be assumed that the inversion has existed at all times and that the person feels contented with his peculiar state.

Many authors will hesitate to gather into a unit all the cases enumerated here and will prefer to emphasize the differences rather than the common characters of these groups, a view which corresponds with their preferred judgment of inversions. But no matter what divisions may be set up, it cannot be overlooked that all transitions are abundantly met with, so that the formation of a series would seem to impose itself.

Conception of Inversion.—The first attention bestowed upon inversion gave rise to the conception that it was a congenital sign of nervous degeneration. This harmonized with the fact that doctors first met it among the nervous, or among persons giving such an impression. There are two elements which should be considered independently in this conception: the congenitality, and the degeneration.

Degeneration.—This term degeneration is open to the objections which may be urged against the promiscuous use of this word in general. It has in fact become customary to designate all morbid manifestations not of traumatic or infectious origin as degenerative. Indeed, Magnan’s classification of degenerates makes it possible that the highest general configuration of nervous accomplishment need not exclude the application of the concept of degeneration. Under the circumstances, it is a question what use and what new content the judgment of “degeneration” still possesses. It would seem more appropriate not to speak of degeneration: (1) Where there are not many marked deviations from the normal; (2) where the capacity for working and living do not in general appear markedly impaired.[6]

That the inverted are not degenerates in this qualified sense can be seen from the following facts:

1. The inversion is found among persons who otherwise show no marked deviation from the normal.

2. It is found also among persons whose capabilities are not disturbed, who on the contrary are distinguished by especially high intellectual development and ethical culture.[7]

3. If one disregards the patients of one’s own practice and strives to comprehend a wider field of experience, he will in two directions encounter facts which will prevent him from assuming inversions as a degenerative sign.

(a) It must be considered that inversion was a frequent manifestation among the ancient nations at the height of their culture. It was an institution endowed with important functions. (b) It is found to be unusually prevalent among savages and primitive races, whereas the term degeneration is generally limited to higher civilization (I. Bloch). Even among the most civilized nations of Europe, climate and race have a most powerful influence on the distribution of, and attitude toward, inversion.[8]

Innateness.—Only for the first and most extreme class of inverts, as can be imagined, has innateness been claimed, and this from their own assurance that at no time in their life has their sexual impulse followed a different course. The fact of the existence of two other classes, especially of the third, is difficult to reconcile with the assumption of its being congenital. Hence, the propensity of those holding this view to separate the group of absolute inverts from the others results in the abandonment of the general conception of inversion. Accordingly in a number of cases the inversion would be of a congenital character, while in others it might originate from other causes.

In contradistinction to this conception is that which assumes inversion to be an acquired character of the sexual impulse. It is based on the following facts. (1) In many inverts (even absolute ones) an early affective sexual impression can be demonstrated, as a result of which the homosexual inclination developed. (2) In many others outer influences of a promoting and inhibiting nature can be demonstrated, which in earlier or later life led to a fixation of the inversion—among which are exclusive relations with the same sex, companionship in war, detention in prison, dangers of hetero-sexual intercourse, celibacy, sexual weakness, etc. (3) Hypnotic suggestion may remove the inversion, which would be surprising in that of a congenital character.

In view of all this, the existence of congenital inversion can certainly be questioned. The objection may be made to it that a more accurate examination of those claimed to be congenitally inverted will probably show that the direction of the libido was determined by a definite experience of early childhood, which has not been retained in the conscious memory of the person, but which can be brought back to memory by proper influences (Havelock Ellis). According to that author inversion can be designated only as a frequent variation of the sexual impulse which may be determined by a number of external circumstances of life.

The apparent certainty thus reached is, however, overthrown by the retort that manifestly there are many persons who have experienced even in their early youth those very sexual influences, such as seduction, mutual onanism, without becoming inverts, or without constantly remaining so. Hence, one is forced to assume that the alternatives congenital and acquired are either incomplete or do not cover the circumstances present in inversions.

Explanation of Inversion.—The nature of inversion is explained neither by the assumption that it is congenital nor that it is acquired. In the first case, we need to be told what there is in it of the congenital, unless we are satisfied with the roughest explanation, namely, that a person brings along a congenital sexual impulse connected with a definite sexual object. In the second case it is a question whether the manifold accidental influences suffice to explain the acquisition unless there is something in the individual to meet them half way. The negation of this last factor is inadmissible according to our former conclusions.

The Relation of Bisexuality.—Since the time of Frank Lydston, Kiernan, and Chevalier, a new series of ideas has been introduced for the explanation of the possibility of sexual inversion. This contains a new contradiction to the popular belief which assumes that a human being is either a man or a woman. Science shows cases in which the sexual characteristics appear blurred and thus the sexual distinction is made difficult, especially on an anatomical basis. The genitals of such persons unite the male and female characteristics (hermaphroditism). In rare cases both parts of the sexual apparatus are well developed (true hermaphroditism), but usually both are stunted.[9]

The importance of these abnormalities lies in the fact that they unexpectedly facilitate the understanding of the normal formation. A certain degree of anatomical hermaphroditism really belongs to the normal. In no normally formed male or female are traces of the apparatus of the other sex lacking; these either continue functionless as rudimentary organs, or they are transformed for the purpose of assuming other functions.

The conception which we gather from this long known anatomical fact is the original predisposition to bisexuality, which in the course of development has changed to monosexuality, leaving slight remnants of the stunted sex.

It was natural to transfer this conception to the psychic sphere and to conceive the inversion in its aberrations as an expression of psychic hermaphroditism. In order to bring the question to a decision, it was only necessary to have one other circumstance, viz., a regular concurrence of the inversion with the psychic and somatic signs of hermaphroditism.

But this second expectation was not realized. The relations between the assumed psychical and the demonstrable anatomical androgyny should never be conceived as being so close. There is frequently found in the inverted a diminution of the sexual impulse (H. Ellis) and a slight anatomical stunting of the organs. This, however, is found frequently but by no means regularly or preponderately. Thus we must recognize that inversion and somatic hermaphroditism are totally independent of each other.

Great importance has also been attached to the so-called secondary and tertiary sex characters and their aggregate occurrence in the inverted has been emphasized (H. Ellis). There is much truth in this but it should not be forgotten that the secondary and tertiary sex characteristics very frequently manifest themselves in the other sex, thus indicating androgyny without, however, involving changes in the sexual object in the sense of an inversion.

Psychic hermaphroditism would gain in substantiality if parallel with the inversion of the sexual object there should be at least a change in the other psychic qualities, such as in the impulses and distinguishing traits characteristic of the other sex. But such inversion of character can be expected with some regularity only in inverted women; in men the most perfect psychic manliness may be united with the inversion. If one firmly adheres to the hypothesis of a psychic hermaphroditism, one must add that in certain spheres its manifestations allow the recognition of only a very slight contrary determination. The same also holds true in the somatic androgyny. According to Halban, the appearance of individual stunted organs and secondary sex characters are quite independent of each other.[10]

A spokesman of the masculine inverts stated the bisexual theory in its crudest form in the following words: “It is a female brain in a male body.” But we do not know the characteristics of a “female brain.” The substitution of the anatomical for the psychological is as frivolous as it is unjustified. The tentative explanation by v. Krafft-Ebing seems to be more precisely formulated than that of Ulrich but does not essentially differ from it. v. Krafft-Ebing thinks that the bisexual predisposition gives to the individual male and female brain centers as well as somatic sexual organs. These centers develop first towards puberty mostly under the influence of the independent sex glands. We can, however, say the same of the male and female “centers” as of the male and female brains; and, moreover, we do not even know whether we can assume for the sexual functions separate brain locations ("centers") such as we may assume for language.

After this discussion, two notions, at all events, persist; first, that a bisexual predisposition is to be presumed for the inversion also, only we do not know of what it consists beyond the anatomical formations; and, second, that we are dealing with disturbances which are experienced by the sexual impulse during its development.[11]

The Sexual Object of Inverts.—The theory of psychic hermaphroditism presupposed that the sexual object of the inverted is the reverse of the normal. The inverted man, like the woman, succumbs to the charms emanating from manly qualities of body and mind; he feels himself like a woman and seeks a man.

But however true this may be for a great number of inverts, it by no means indicates the general character of inversion. There is no doubt that a great part of the male inverted have retained the psychic character of virility, that proportionately they show but little of the secondary characters of the other sex, and that they really look for real feminine psychic features in their sexual object. If that were not so it would be incomprehensible why masculine prostitution, in offering itself to inverts, copies in all its exterior, to-day as in antiquity, the dress and attitudes of woman. This imitation would otherwise be an insult to the ideal of the inverts. Among the Greeks, where the most manly men were found among inverts, it is quite obvious that it was not the masculine character of the boy which kindled the love of man, but it was his physical resemblance to woman as well as his feminine psychic qualities, such as shyness, demureness, and the need of instruction and help. As soon as the boy himself became a man he ceased to be a sexual object for men and in turn became a lover of boys. The sexual object in this case as in many others is therefore not of the like sex, but it unites both sex characters, a compromise between the impulses striving for the man and for the woman, but firmly conditioned by the masculinity of body (the genitals).[12]