Three Contributions to the Theory of s.e.x.

by Sigmund Freud.

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 psychoa.n.a.lytic investigation. The "Three Contributions to the Theory of s.e.x" can contain nothing except what psychoa.n.a.lysis obliges them to accept or what it succeeds in corroborating. It is therefore excluded that they should ever be developed into a "theory of s.e.x," and it is also quite intelligible that they will a.s.sume no att.i.tude at all towards some important problems of the s.e.xual 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 psychoa.n.a.lytic 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 const.i.tutional ones are left in the background, and the ontogenetic development receives greater consideration than the phylogenetic. For the occasional factors play the princ.i.p.al role in a.n.a.lysis, and are almost completely worked up in it, while the const.i.tutional 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 psychoa.n.a.lysis.

A similar connection determines the relation between ontogenesis and phylogenesis. Ontogenesis may be considered as a repet.i.tion 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 const.i.tution 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 psychoa.n.a.lytic 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 s.e.x biology or of particular species of animals in this study of human s.e.xual functions which is made possible by the technique of psychoa.n.a.lysis. My aim was indeed to find out how much of the biology of the s.e.xual 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 psychoa.n.a.lytic methods led in some points to views and results which deviated considerably from those merely based on biology.

I have added many pa.s.sages 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 r.e.t.a.r.ded in its progress, nevertheless some supplements to this work were indispensable if it was to remain in touch with our newer psychoa.n.a.lytic literature.

VIENNA, October, 1914.

I

THE s.e.xUAL ABERRATIONS[1]

The fact of s.e.xual need in man and animal is expressed in biology by the a.s.sumption of a "s.e.xual impulse." This impulse is made a.n.a.logous to the impulse of taking nourishment, and to hunger. The s.e.xual expression corresponding to hunger not being found colloquilly, science uses the expression "libido."[2]

Popular conception makes definite a.s.sumptions concerning the nature and qualities of this s.e.xual impulse. It is supposed to be absent during childhood and to commence about the time of and in connection with the maturing process of p.u.b.erty; it is supposed that it manifests itself in irresistible attractions exerted by one s.e.x upon the other, and that its aim is s.e.xual union or at least such actions as would lead to union.

But we have every reason to see in these a.s.sumptions 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 s.e.xual attraction emanates the _s.e.xual object_, and the action towards which the impulse strives the _s.e.xual aim_, then the scientifically examined experience shows us many deviations in reference to both s.e.xual object and s.e.xual aim, the relations of which to the accepted standard require thorough investigation.

1. DEVIATION IN REFERENCE TO THE s.e.xUAL OBJECT

The popular theory of the s.e.xual 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 s.e.xual object is not woman but man, and that there are women for whom it is not man but woman. Such _persons_ are called contrary s.e.xuals, 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 s.e.xual object must be always of the same s.e.x, while the opposite s.e.x can never be to them an object of s.e.xual longing, but leaves them indifferent or may even evoke s.e.xual repugnance. As men they are unable, on account of this repugnance, to perform the normal s.e.xual act or miss all pleasure in its performance.

(_b_) They are amphigenously inverted (psychos.e.xually hermaphroditic); _i.e._, their s.e.xual object may belong indifferently to either the same or to the other s.e.x. 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 s.e.xual object and initiation, they are able to take as the s.e.xual object a person of the same s.e.x and thus find s.e.xual gratification.

The inverted also manifest a manifold behavior in their judgment about the peculiarities of their s.e.xual 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 p.u.b.erty.[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 s.e.xual 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 s.e.xual object.

These different categories of variation generally exist independently of one another. In the most extreme cases it can regularly be a.s.sumed 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 cla.s.sification 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 circ.u.mstances, 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 a.s.suming 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 inst.i.tution 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 att.i.tude toward, inversion.[8]

*Innateness.*--Only for the first and most extreme cla.s.s of inverts, as can be imagined, has innateness been claimed, and this from their own a.s.surance that at no time in their life has their s.e.xual impulse followed a different course. The fact of the existence of two other cla.s.ses, especially of the third, is difficult to reconcile with the a.s.sumption 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 a.s.sumes inversion to be an _acquired_ character of the s.e.xual impulse. It is based on the following facts. (1) In many inverts (even absolute ones) an early affective s.e.xual impression can be demonstrated, as a result of which the h.o.m.os.e.xual 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 s.e.x, companionship in war, detention in prison, dangers of hetero-s.e.xual intercourse, celibacy, s.e.xual 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 s.e.xual impulse which may be determined by a number of external circ.u.mstances 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 s.e.xual influences, such as seduction, mutual onanism, without becoming inverts, or without constantly remaining so. Hence, one is forced to a.s.sume that the alternatives congenital and acquired are either incomplete or do not cover the circ.u.mstances present in inversions.

*Explanation of Inversion.*--The nature of inversion is explained neither by the a.s.sumption 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 s.e.xual impulse connected with a definite s.e.xual 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 Bis.e.xuality.*--Since the time of Frank Lydston, Kiernan, and Chevalier, a new series of ideas has been introduced for the explanation of the possibility of s.e.xual inversion. This contains a new contradiction to the popular belief which a.s.sumes that a human being is either a man or a woman. Science shows cases in which the s.e.xual characteristics appear blurred and thus the s.e.xual 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 s.e.xual 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 s.e.x lacking; these either continue functionless as rudimentary organs, or they are transformed for the purpose of a.s.suming other functions.

The conception which we gather from this long known anatomical fact is the original predisposition to bis.e.xuality, which in the course of development has changed to monos.e.xuality, leaving slight remnants of the stunted s.e.x.

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 circ.u.mstance, 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 a.s.sumed 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 s.e.xual 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 s.e.x 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 s.e.x characteristics very frequently manifest themselves in the other s.e.x, thus indicating androgyny without, however, involving changes in the s.e.xual object in the sense of an inversion.