I have no doubt that the concept of beauty is rooted in the soil of sexual stimulation and signified originally that which is sexually exciting. Covering the body, which keeps abreast with civilization, continuously arouses the sexual curiosity and serves to supplement the sexual object by uncovering the hidden parts. This can be turned into the artistic (sublimation) if the interest is turned from the genitals to the form of the body. The tendency to linger at this intermediary sexual aim of the sexually accentuated looking is found to a certain degree in most normal; indeed, it gives them the possibility of directing a certain amount of their libido to a higher artistic aim. On the other hand, the desire for looking becomes a perversion when it is exclusively limited to the genitals; when it becomes connected with the overcoming of loathing (voyeurs and onlookers at the functions of excretion); and when instead of preparing for the normal sexual aim, it suppresses it. The latter, if I may draw conclusions from a single analysis, is in a most pronounced way true exhibitionists, who expose their genitals with the idea of bringing to view the genitals of others.

Analysis reveals that this perversion—just as most others—has an unexpected multiplicity of motivation and meanings. Exhibitionism, for instance, is strongly dependent upon the castration complex; it would emphasize again the integrity of one’s own (male) genitals and repeats the infantile satisfaction of the lack of the penis in the female. In the perversion, which consists in striving to look and to be looked at, we are even more intensively in the following aberration. The sexual aim exists here in a two-fold formation in an active and a passive form. The force which opposes the desire for looking and though which the latter is eventually abolished is shame (like the former loathing). The tendency to cause pain to the sexual object and its opposite, the most frequent and most significant of all perversions, was designated as sadism for the active form, and masochism for the passive form. The pleasure is secured in all kinds of humility and submission in the foreground.   

Destiny, it may be—the most skillful of stage managers—seldom chooses to arrange its scenes, and carry forward its drama, without securing the presence of at least one calm observer.  Some dream of having their lover on all fours with one’s hand in his shirt, around his torso, gripping his cheeks, with their legs wrapped around waist, like a stripper lustfully hanging from a pole, dragging his crisp, white Sea Iceland cotton underwear, that are so soft you could mistake for cashmere or silk, down to his ankles, as they stare as his manhood which stands as erect as the Washington Monument—smooth, but with a juicy, pulsating-veined at the bottom looking like it is ready to erupt. As one holds it with both hands, kissing the length of it, feeling the warmth under one’s tongue, just before taking it into their pretty little mouth. As one he fills your mouth like no man has ever done before, robbing you of your breath. The roots of active algolagina, sadism, can be readily demonstrable in the normal individual. The sexuality of most men shows an admixture of aggression, of a desire to subdue, the biological significance of which lies in the necessity for overcoming the resistance of the sexual object by actions other than mere courting. #RyanPhillippe 3 of 6

Sadism would then correspond to an aggressive component of the sexual instinct which has become independent and exaggerated and has been brought to the foreground by displacement.  The concept of sadism fluctuates in everyday speech from a mere active or impetuous attitude towards the sexual object to an absolute attachment of the gratification to the subjection and maltreatment of the object. Strictly speaking, only the last extreme case can calm the name of perversion. Too many men have chained themselves to a sexuality that is significantly detrimental to them and others, turning away from what could free them. What a gift it can be to them when other men decisively break this pattern and take a no-bullshit stand for sexuality that is rooted not in unresolved wounding, but in a potently embodied, open-eyed love. A love that makes it impossible to dehumanize or otherwise mistreat those we are being sexual with. A love that is passionate as it is awakened. A love that makes it possible to sexually shift from maximizing pleasure sensation to fully embodying an ecstatically open intimacy.  

There is so creature whose inward being is so strong that it is not greatly determined by what lies outside it. All reality is mediation, or the subject-object relation, a dynamic relation that tends ultimately toward the final goal (Endziel) of the reunion of subject and object. As we know not future events, so neither can we tell to what purpose any accident tends; and that which at first threatens us with evil may in the end produce our good. The Urgrund, the primordial stuff prior to the distinction between subject and object, matter and spirit, is moved by an obscure immediate cosmic impulse, which is a hunger. Like busts in marble, so does our individual fate exist in the limestone of time. After subject and object have been distinguished, this hunger remains essential to both subject and object. Thus, the reality of both subject and object is in the future, and the category of possibility comes to play a central role in one’s thought. Incidents little in human speculation are great in the eye of fortune.  

In humans, the primordial hunger becomes desire, or hope. Hope presents itself as utopia, as a vision of a possibility that might be realized. Hope is tension toward the future, toward the new. It moves from a mere state of mind (Stimmung) to a representation, and then to knowledge. Although hope is founded on the will, in order to be hope that understands (begriffene Hoffnung, docta spes), it must draw strength from something real that will survive even when hope itself is completely satisfied. One can no more resist the impulse of fate than a Bayerische Motoren Werke AG (a German luxury vehicle) can the force of its driver. This inertia makes hope something more than a project of reason and puts it in relation to what is objectively possible. The future possibility is not just a dream, even if it is heralded in dreams. By the analysis of dreams, we obtain some insight into the composition of this most marvelous and most mysterious know of the unconscious element in our psychic life.