There is nothing more likely to succeed with an audience than a good history of witchcraft, or somethings so marvelous, as to do violence to common sense, before we give it our faith. A high degree of refinement does not seem to subdue our wicked propensities so much after all; and were civilization itself to be estimated by some of its results, it would seem perhaps better for what we call the barbarous part of the World to remain unchanged. Scientific laws are always practically inexact. By this notion, it is wished that we point out that a scientific law is never exactly confirmed by the evidence for it but rather is confirmed within the limits of experimental error. A law is accepted on the basis of experimental evidence even if that experimental evidence does not exactly coincide with what, on the basis of deductions from the law, one might expect to be confirming evidence. This is so simply because all measurement of evidence in modern scientific practice involves taking into account errors of measurement, and such errors of measurement must be factored out before a definite conclusion is reach as to the relevance of the evidence. 

It is a long known anatomical fact that there is an original predisposition to bisexuality, that in the course of development this changes to monosexuality, leaving only slight remnants of the stunted sex. A spokesman for the masculine inverts stated the bisexual theory in its crudest form in the following words: “It is a female brain in a male body.” However, 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. It is more likely that the bisexual predisposition supplies the individual with male and female brain centers just as somatic sexual organs. These centers develop first towards puberty mostly under the influence of the independent sex glands. We can, however, say that same over, we do not even know whether we can assume for the sexual function separate brain locations (centers) in the same way as for the speech function. Bisexual predisposition may also be presumed for the inversion, though we do not know what it consists beyond the anatomical formations; and, secondly, that we are dealing with disturbances which are experienced by the sexual instinct during its development.  

 Most people die of a sort of creeping common sense, when a man will but give it fair play, and discover it when it is too late that the only things one never regrets are one’s mistake. In every man there exist male and female elements. In the determination of sex, as far as heterosexual persons are concerned, some are disproportionately more strongly developed than others. There is a firm belief that in every woman there are male, and in every man, there are female germs and qualities. In Mandarin Chinese, the term “women” means “we” because men are from the womb of a lady. However, the first man, Adam, was created by God. Then God duplicated Adam, and removed his penis (rib) and that cause the lady to become more softer and develop characteristics that are feminine such as breast, hips and things because she was softer than a man. Uninformed individuals, who are not willing to accept their sexuality succumbs to the charms of the emanating from the manly qualities of body and mind; he feels himself like a woman and seeks a man.  

Good heads and good heart generally go together, but they are not inseparable companions. Among the Greeks, where the most virile men were found, 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 becomes a man, he ceases to be a sexual object for men and in turn becomes a lover of boys. The sexual object in this case as in many others is therefore not of the same sex, but a union of both sex characteristics, a compromise between the impulses striving for the man and for the woman, but firmly conditioned by the masculinity of body (the genitals). Although psychoanalysis has not yet given us a full explanation for the origin of the inversion, it has revealed the psychic mechanism of its genesis and has essentially enriched the problems in question.

In al the cases examined we have ascertained that the later inverts go through in their childhood a phase of very intense but shortlived fixation on the woman (usually on the mother) and after overcoming it, they identify themselves with the woman and take themselves as the sexual object; that is, proceeding on a narcissistic basis, they look for young men resembling themselves in persons who they wish to love as their mother has loved them. We have, moreover, frequently found that alleged inverts are by no means indifferent to the charms of women, but the excitation evoked by the women is always transferred to a male object. They this repeat through life the mechanism which gave origin to their inversion. Their obsessive striving for the man proves to be determined by their restless flight from the woman. Psychoanalytic research very strongly opposes the attempt to separate homosexuals from other person as a group of special nature. By also studying sexual excitations different than those manifestly overt, it discovers that all men are capable of homosexual object selection and actually accomplish this in the unconscious.  

The bisexual men are attracted to women because of a chemical attraction, but they like other men, usually boys because they are innocent and need guidance, and it is considered a problem. The determination as to the definite sexual behavior does not occur until after puberty (13-25 years old) and is the result of a series of as yet not observable factors, some of which are constitutional, while some are of an accidental nature. The behavior is altogether controlled by an archaic constitution and by primitive psychic mechanisms. The importance of the narcissistic object selection and the clinging to their erotic significance of the anal zone seem to be their most essential characteristics. We found the sexual rejection or the early sexual intimidation and the existence of both parents plays an important role in the child’s life. The disappearance of a strong father in childhood not infrequently favors inversion. However, there is also a certain degree of independence is unmistakable also in this relation.  

The term Homosexuality should be replaced by better one which is Homoerotic because it is a number of different condition that are grouped together and have quite variable significance both from organic as well as psychical point of view because the one symptom of inversion is present. There are but four very marked differences at least between two types of subject-homoerotics, who feel and act like women, and the object-homoerotic who is masculine throughout and only has (mistakenly) exchanged a female object against one of the same sex. We have obtained an insight which can become of greater significance to us than the solution of the above problem. Our attention is called to the fact that we have assumed a too closer connection between the sexual instinct and the sexual object. The sexual instinct is probably entirely independent of its object and is not originated by the stimuli proceeding from the object. And some people are attracted to youth who are not legal because they an impulsive urge (uncontrollable at the time) and are using them as a substitute because they cannot secure the proper object.   

Still, it throws some light on the nature of the sexual instinct, that should permit such great variations and depreciations of its object, something which hunger, adhering more energetically to its object, would allow only in the most extreme cases. The same may be said of sexual relations with animals—a thing not all rare among unindustrial civilizations—where the sexual attraction goes beyond the limits of the species. For esthetic reasons one would gladly attribute this and other excessive aberrations of the sexual instinct to the insane, but this would not accord with the facts. Experience teaches that among the later no disturbances of the sexual instinct can be found other than those observed among the sane, or among whole races and classes. Thus, we find with gruesome frequency sexual abuse of children by community leaders, trusted people in the community, teachers, and servants merely because they have the best opportunity for it. The insane present the aforesaid aberration only in a somewhat intensified form; or what is of special significance is the fact that the aberration becomes exclusive and takes the pace of the normal sexual gratification.   

This is very remarkable relation of sexual variations ranging from the normal to the insane gives material for reflection. It seems to me that the fact to be explained would show that the impulses of the sexual life belong to those which even normally are most poorly controlled by the higher psychic activities. One who is in any way psychically abnormal, bet in in social or ethical conditions, it, according to experience, regularly so in one’s sexual life. However, many are abnormal in their sexual life who in every other respect correspond to the average; they have kept abreast of the human cultural development, but their sexuality remained as their weak point. As the general result of these discussion we come to see that, under numerous conditions and in a surprising number of individuals, the nature and value of the sexual object steps into the background. There is something else in the sexual instinct which is the essential and constant element. The most pronounced difference between the love life of antiquity and our lies in the fact that the ancients placed the emphasis on the instinct itself, while we put it on its object. 

 The ancients extolled the instinct and were ready to ennoble through it even an inferior object, while we disparage the activity of the instinct as such and only countenance it on account of the merits of the object. The union of the genitals in the characteristic act of copulation is taken as the normal sexual aim. It serves to diminish the sexual tension and to quench temporarily the sexual hot sheets motel desire (gratification analogous to satisfaction of hunger). Yet, even the most normal sexual act, certain addenda are distinguishable, the development of which may lead to aberrations described as perversions. Thus, certain intermediary relations to the sexual object connected with copulation, such as touching and looking, are recognized as preliminaries to the sexual aim. These activities are on the one hand pleasurable as such, and on the other hand, they enhance the excitement which persists until the definite sexual aim is attained.  

One special form of contact, which consists of mutual approximation of mucous membranes of the lips in the kiss, has received a sexual value among the civilized nations, though the parts of the body do not belong to the sexual apparatus and merely form the entrance to the digestive tract. These addenda, therefore, supply the factors which allow us to bring the perversions into relation to the normal sexual life, and are available also for classification. The perversions represent either an anatomical transgressions of the bodily regions destined for sexual union, or a lingering at the intermediary relations to the sexual object which should normally be rapidly passed, on the way to the definite sexual aim. The fascination with breast, and large breast in particular, for all kinds of reasons, goes back to infancy, a charge of excitation that we eventually eroticize because they provide so much pleasure and nourishment to babies, or reminds them of the warm heartbeat the felt when their mother held them close to her chest. The increased pull towards breasts starts usually in the teen years. Homosexual men also like big breast because they remind them of a booty.   

Overestimation of the sexual object is the psychic estimation in which the sexual object shares as a goal of the sexual instinct is only in the rarest cases limited to the genitals; generally it embraces the whole body and tends to include all sensation emanating from the sexual object. The same overestimation extends to the psychic sphere and manifests itself as a logical blinding (diminished judgment) concerning the psychic attainments and perfections of the sexual object, and in a credulous yielding to the judgments emanating from the latter. The absolute faith inspired by love thus becomes an important, if not the primordial source of authority. The nature of hypnosis is to be found in the unconscious fixation of the libido on the person of the hypnotizer (by means of the masochistic component of the sexual instinct. This character is connected to the parent complex. It this sexual overvaluation, which is so incompatible with the restriction of the sexual aim to the union of the genitals only, and which raises other parts of the body to sexual aims.  

At the same time it is to be observed that sexual overestimation is not developed by all of the mechanisms of object choice, and that we will later learn of another and more direct explanation of the sex role of other bodily parts. The factor of excitement hunger explains the spreading of the sexual interests to other parts of the body than the genitals does not seem to me to deserve this significance. The different paths along which the libido moves, behave one to another from the beginning like communicating pipes, and one must therefore take into account the phenomenon of collateral streaming. The significance of the factor of sexual overestimation can be best studied in the male, in whom alone the sexual life is accessible to investigation, whereas in the women it is veiled in impenetrable darkness, partly on account of the conventional reticence and insincerity of women. In typical cases, the wife permits this sexual-overvaluation of the male to pass by but almost always makes up for it in the child born to her.  

Humans are driven by the laws of nature, which make them believe automatically in the possibility of experience. Knowledge of nature, to many, requires tearing down the insurmountable barrier fixed between a priori (being without examination or analysis) and empirical knowledge by means of one’s distinction between sensibility as receptivity and understanding spontaneity. It is also not unusual to support the working person’s longing for a decent living account to the law of humanity. We have been given directions to attend to faith, and fear, and self-restraint. There are two angels with an individual—one of righteousness and the other of iniquity. The angel of righteousness is gentle and modest, meek and peaceful. When, therefore, he ascends into your heart, forthwith he talks to you of righteousness, purity, chastity, contentment, and of every righteous deed and glorious virtue.  When all of these ascend into your heart, know that the angel of righteousness is with you. These are deeds of the angel of righteousness. Trust him, then, and his works.  

Look now at the works of the angel of iniquity. First, he is wrathful, and bitter, and foolish, and his works are evil, and ruin the servants of God. When, then, he ascends into your heart, now him by his works. When anger comes upon you, or harshness, know that he is in you; and you will know this to be the case also, when you are attacked by a longing after many transactions, and the richest delicacies, and drunken revels, and divers luxuries, and things improper, and by hankering after women, and by overreaching, and pride, and blustering, and by whatever is like to these. When these ascend into your heart, know that the angel of iniquity is in you. Now that you know his works, depart from him, and in no respect trust him, because his deeds are evil, and unprofitable to the servants of God. And once you fall victim to the ancient illusion, it will be hard to escape his deadly embrace, and you will flee into the arms of danger, dropping conditions essential to salvation.  

These, then, are the actions of both angels. Understand then, and trust the angel of righteousness; but depart from the angel of iniquity, because his instruction is very bad in every deed. If the angel of inequity is in your heart, you will think you must sin. On the other hand, be a man or woman ever so bad, yet, if the works of the angel of righteousness—sensibility and intelligibility—are in his or her heart, he or she must do something good. You see, therefore, that it is good to follow the angel of righteousness, but bid farewell to the angel of iniquity. This commandment exhibits the deeds of faith, that you must trust the works of the angel of righteousness, and doing them you may live to God. However, believe the works of the angel of iniquity are hard. If you refuse to do them, you will live to God. Morals have a basic science, jurisprudence, because the idea of justice is the constitutional law of this science. If there were no a priori law of justice, the sort of systematic knowledge of the law that the Romans assigned to iurisprudentia would not be possible.