Chapter 5 ●Chapter 3 Sexual impulse in adolescence-1

● Section 1 Early manifestations of sexual impulse People before have a misconception that sexual impulse does not exist in childhood.Now we know that although there were people who had this misunderstanding before, fortunately not too many.However, those who admit the existence of sexual impulse often think that such existence is not a normal existence; if it is not normal, isn't every manifestation of sexual impulse crooked so that it is capricious and unpredictable?Even Freud admitted that childhood sexual phenomena are normal, but on the other hand he often used perverse words to describe them.He said that childhood sexuality was "polymorph perverse".If we don't discuss this issue, it's fine. If we want to discuss it, no matter how detailed the research is, the confusion on this level of understanding must be clarified first.

We should make a point at the outset.That is to say, the manifestations of the so-called sexual impulses, only in the narrow sense of the word sexual, are indeed very common things in childhood and childhood, much more common than we previously guessed, and these manifestations are so powerful and appearing. The infinite variety of them and their properties has never been imagined before. The natural tendency of the genital organs to respond to sensual stimuli already has a basic range of variation early in life.Newborn babies often feel stimulation in this part, and parents know it. But just treat it as an ordinary stimulus.We can't remember this kind of experience when we were babies, so no one can answer whether we had pleasure at that time.But in childhood, such stimuli, and the pleasure they arouse, are something that many men and women can recall.It has been suggested that such stimuli and memories cannot be suppressed by consciousness.In fact, it is not. What is really suppressed, even out of consciousness at all, is another impulse, that is, the impulse to tell this experience to the elderly.In fact, under ordinary circumstances, few people ever told others about this experience.However, this experience is both different and quite irrelevant from ordinary experience.It even conflicts with ordinary experience, so it is easy to survive in memory and not disappear.

Not only can you have the pleasure mentioned above when you are young, but you can't have clear sexual stimulation and excitement. In the early nineteenth century, writers from France and other countries, such as Marc, Fonssagrives, Perez, etc., all raised examples of childhood masturbation.Both men and women, some only three or four years old.In recent years, medical scientist Robie (Robie) found that the first presentation of this stimulation and excitement occurs between the ages of 5 and 14 for boys and between 8 and 19 for girls.Regardless of men and women, those who appear later are much earlier than those who appear earlier, but 14 and 19 are always the latest ages.Recently, Dr. Hamilton conducted a more sophisticated study and found that 20% of men and 14% of women will feel pleasure in their sexual organs before the age of 6.Female doctor Davis compared the results of male and female sexual development, and found that before the age of 11, including the age of 11, 20.9% of boys started to masturbate, while 49.1% of women started to masturbate, and women were one and a half times more than men.But from the age of 12 to 14, in the three years, the number of men who start masturbation is much higher than that of women.However, after looking at these figures, don't misunderstand that all boys and girls have or can have this kind of experience.Some boys, innocently heeded by another boy's urging, mistakenly believe that rubbing can teach the penis to grow bigger, and start masturbating.But in the early stage, the penis often has neither erection nor pleasure. It is not until the age of spring germination or close to this age that the sexual stimulation can be really accepted.

Therefore, in childhood, the power of each person's reproductive organs to feel stimulation is very different.It is difficult to say how much of this unevenness has a genetic component.However, generally speaking, during this period, a child with a healthy bloodline is less likely to be stimulated. On the contrary, a child born to a parent with a less healthy bloodline or a particularly strong sexual quality is likely to mature prematurely. And feel the stimulation in advance.Dr. Hamilton's survey tells us: the later the development of sex life, the happier the future marriage relationship will be.

If we speak apart from sexual phenomena limited to the genital part, our problem is much more complicated. Beyond this range, we inevitably encounter what psychoanalysts call "sexual desire" or a single "desire". word (libido).In the first few years of their discussions, this school of scholars came under strong attack because they believed that even in infancy and childhood, a person was not without expressions of sexual desire.In fact, this kind of criticism or opposition has not completely disappeared even today.Whether we admit it or agree with it now depends on how we interpret and define the word "desire".Like many Freudian terms, the adoption of this term is not very satisfactory.One of the reasons for dissatisfaction is that it is the English word for "slutty"

The root of (libidinous) is not easy to analyze for those who have been used for a long time.Famous psychoanalysts other than Feuer, such as Jung, in fact completely separate the desire referred to by the word libido from the special sexual desire, thinking that this desire is a general "spiritual force", It is equivalent to what the French philosopher Bergson called "the driving force of life" (elan vital in French, vual urge in English).Some people prefer to use such terms to refer to the general life force, rather than libido or lust, which is always confused with the specific sexual desire.Freund's own views on words and the evolution of this view are also very inconsistent.In his very thought-provoking monograph "Infantile Organization of the Libido" (Infantile Organization of the Libido, 1923), he himself said that there was a time when the so-called desire referred to the development of the reproductive organs. The old organization.However, he later admitted that childhood sexual desire is very similar to adult sexual desire, and it seems that this word desire can also be used to represent it.However, he goes on to say that even in the organization of infancy the penis still occupies a primitive and fundamental place.According to Freund's theory, the only genital organ recognized in childhood is the penis, and the others are accidental.At the same time, he also talked about the so-called "pre-genital stage" period, and affirmed him that "it is not until the period of spring germination that the two poles of sex are differentiated into male and female male and female in children's cognition."Some readers of Freund's works will inevitably find a weakness in this kind of discussion, that is, Freund's theory is too general.In such a world composed of a large number of individuals, each with his own inheritance and his own way of responding to the environment outside him, such generalizations are not appropriate.However, in the center of Freund's theory, the polarization of sex needs to be completed at the period of spring, and as far as an ordinary person is concerned, "sexual desire" needs to be built on this polarization, so Freund The use of the word desire or libido is actually not worth making a fuss about.In short, although Freund's nouns are problematic, we can generally admit the things they refer to.We might as well agree with Jones, another analytical scholar, who divides the sexual activities of life into "initial pleasure" and "destination pleasure", and classifies "various manifestations before spring germination" as "primary pleasure" and "destination pleasure". The pleasure of "all the way" has exceptions, and in general this view is good.

Freud's views on libido, or libido, if at the outset it takes the position he later published in 1925 in Das lch und das Es (Ego and the One), when attacks against him may be Not so much.In this book, he doesn't use this term very much, which seems to be somewhat abandoned, but at the same time, he expounds the relationship between "self" and "self". "Oneself" refers to me and many accompanying emotions, which are more or less childish and unconscious, while "self" refers to me who is more or less conscious and rational, and is more intimate with the world outside the self Reactive.The self-self is naturally subsequent to the self-self, and gradually evolves from the self-self, and finally becomes a separate thing.Freund himself said: Such a view is generally consistent with the views accepted by ordinary people.

After extensive observation of children's activities, we seem to be able to find that it is not the child's penis that usually occupies a primitive and fundamental position in this activity. This is different from Freund's observations, but is quite unexpected. outside.Most people who have had a lot of contact with babies will tell the world that it is the thumb and toe, not the penis, that occupy this place; The impulse, Freund himself said, is irrelevant.Unfortunately, some mothers can't help but reprimand, and once reprimanded, this kind of object will inevitably leave a deeper impression on the baby's psychology, making it more special and important.The penis, fingers, and toes are originally the most "strange" parts of a child's body, the parts most available for him to play with.Pleasant feelings may be induced as a result of play.In most children, however, what might be considered sufficient for sexual sensation does not seem to be concentrated in the genital sphere.In other words, they are sexual sensations on the threshold, stuck on the edge of the sexual realm.In adulthood, it should be a feeling of preparation for the introduction to real sexual sensation.So it's not even a proper part of the art of being in love.In short, the difference between children and adults in this aspect is very clear. Although children's feelings are also pleasant, they generally do not exceed the threshold of the sexual field and become real sexual feelings.

Phenomena of this type are usually first seen in the mouth.This is conceivable.Because the mouth sucks the milk, and the sensation of the lips is quite sensitive, when it comes into contact with the mother's nipple from which the milk comes, the baby is bound to feel extreme pleasure.Since the oral cavity is a sexual desire zone in adulthood, as described in Chapter 2, Section 3 of this book, it is quite reasonable that it is a pleasure center in infancy, probably on the threshold of the sexual field. Inferences are not surprising.When babies can't suck on the nipple, or older babies who have passed the breastfeeding period, they often like to suck their thumbs. This behavior can obviously provide some pleasure.Some observers even think that this kind of behavior is better as a kind of masturbation for children who are congenitally not very healthy, and that it can be introduced into real masturbation.Many other observers disagree with this inference, but at any rate it is a fairly prevalent phenomenon among boys and girls, even beginning after birth.

Out of one center of the mouth, the second center is probably the butthole.If the behavior of defecation is natural and smooth without constipation or other inhibitions, the chance of the ass hole becoming the pleasure center is not much.Otherwise, the act of excretion will inevitably cause a smooth and pleasant feeling, and may become a habit for a long time.The ass hole finally developed into a horny belt, and that's how it came about.Although the possibility and extent of its development are inferior to those of the mouth, it is still one of the hair desire belts.Some psychoanalytic scholars believe that some behaviors of enduring feces are intentional, and their purpose is to obtain the pleasure of excretion, and this intentional tendency must have a lot to do with the development of future spiritual life.Although this view is interesting, it is not easy to prove, so some people deny it.The above remarks roughly apply to defecation behavior, but the pleasure in this respect, whether in infants or adults, is entirely due to the relief given by defecation behavior, but has nothing to do with the urethra.

Some observers also believe that when babies defecate, they especially like to use a certain person as an object, making him the recipient of defecating, and this behavior may also cause some pleasure.But I think this is a wrong interpretation.Babies may lose control and urinate on other people when they are in a happy mood, but this is by no means intentional, just as adult women sometimes cannot help urinating due to reflex when they are sexually aroused. But for such women, this kind of out-of-control behavior will not only cause pleasure, but also annoyance.In short, other pleasurable emotional states may be the cause, while the act of urinating is the effect.The so-called involuntary person is.It is the mistake of these observers that the effect becomes the cause.In his research, Dr. Hamilton found that in childhood, 21% of males and 16% of females were interested in defecation and used to play with it. There is a part of the child's experience that is not sexual.In terms of physique, what has been mentioned above is enough to prove it.As for the psychological aspect, it is more obvious that children are not incapable of experiencing sexual emotions.Several years ago, Sanford Bell collected a lot of data to prove that this emotion is very common and can be observed by anyone at any time.His report is still worth reading today.Bei's research on this issue lasted for fifteen years.He personally observed a total of 800 cases at school and other occasions, and 1700 cases were recorded indirectly from 360 other observers (total 2500 cases). Among the 360 ​​observers themselves, only 5 could not remember any sexual experiences in childhood.This can also prove that the phenomenon of childhood inhibition is not common, unless the person is born with some defects, inhibition does not occur. Bell found that the occurrence of sexual emotions can be as early as 25 years old, and this development has several stages of its own performance: the first stage is until the age of 8, and the second stage is until the age of 14.Before the age of 8, boys tend to be shyer than girls, and they are more likely to take the defensive rather than the offensive.When observing this kind of emotion again, what can be seen directly are some sporadic behaviors, but what can be inferred indirectly is undoubtedly the emotion of sexual impulse.The so-called sporadic behaviors are more common hugs and kisses, but they are not often seen, because on the one hand, the motivation to express sexual emotions is strong, and on the other hand, the motivation to conceal such emotions is not weak.People with this kind of emotion are not only unwilling to express it in front of the public, but also often keep secrets about the object of their love, and do not intend to express it in any behavior.Other tactile approaches are also frequently observed, but Bel thinks that such contact does not necessarily have a clear sexual connotation, unless the active person is developed very early.Bell is right in saying that the sexual excitement behind this emotion may be concentrated in the genitals, but for the most part, it has no special relationship with the genitals, but is distributed throughout the body.Especially all circulatory and nervous systems.Bell also said that the performance of sexual emotions is the most in spring. Bell's observations were later confirmed by those who studied children's problems, including the psychoanalytic school, and developed them in more detail.A large part of Freud's work falls within this sphere, and the work of Oskar Pfister comes to the same conclusion, namely, that in the life of children the emotional expression of love is as many as one Unexpected and appalling to an extent.Fei's book, on the one hand describing the love life of children, and on the other hand explaining various defects in sexual development, is a monograph that is both comprehensive and deduced and very detailed. Summarizing the above discussion, we might as well say briefly: children's sexual interests or similar sexual interests have their own characteristics and their own fields.These fields are outside the sexual field of adults, partly because the reproductive organs have not yet developed physically.Furthermore, in terms of psychology, there is no clear understanding of the so-called opposite sex, that is, the meaning of the opposite sex is not obvious.It is not until after the spring germination period has passed that this kind of development and understanding comes one after another. In the sexual life of children, there is a very interesting and often unnoticed feature, that is, "sadomasochism" or "algo1agnia", that is, the pleasure produced by the pain of the skin.The so-called pain includes the pain of witnessing others, or the pain of inflicting others, or the pain of oneself.This kind of psychological manifestation is in the language of adults, some are called "cruel", some are called "sadism" (sadism), some are called "masohiSm", and there are other common names.Mortals tend to use names of the same kind when speaking of such mental manifestations in children.Perhaps this was unavoidable, for although they were ignorant of the psychology of children, they did not wish to explain it, and the use of these terms was to them an explanation.But this is unfortunate and perhaps misleading.For the mind of the child has absolutely no motives to which such names imply.Take the concept of "cruelty" as an example. We need to have the concepts of humanity and charity before we can have the concept of cruelty.But this kind of concept, even for adults, is often unclear, let alone children?However, children have no concept of cruelty in their level of consciousness and knowledge, so they can watch the pain of other animals or others without feeling uncomfortable, and even find it interesting and amusing, and even do it themselves to create or Add to this pain.We should know that childhood is a period when a person's curious reason and emotions that have yet to be differentiated are being practiced. It can also be said that the period of playing is a part of this kind of psychological performance; Wouldn't it be pointless to use the somewhat rigid set of moral concepts in China as their yardstick?Real education, the author said real education, because the current popular education still has more indoctrination and less inspiration, and the original meaning of education in Latin is enlightenment rather than indoctrination.It has its function here, but to help children, to gradually inspire or guide various activities in adulthood, and to let him know that those rampant behaviors in his early years are It doesn't work in a grown-up world.As mentioned above, childhood is a period in which mixed emotions have yet to be differentiated, and further proof is yet to be made.The development of differentiation requires trial and practice. The effort of trial and practice can reach more than one field of human complex, and the field of pain or suffering is one of them.Children in temptation will of course ask, and can reach, or at least set foot on the threshold of this field.It is precisely because this is the work of temptation and practice that children have not yet differentiated themselves from each other at this time. They can watch others suffer and make others suffer, but they can also feel the pain themselves, and even feel that they suffer more than others. Also interesting. Isn't it more obvious that you can't accept the moral rules of adults?There are plenty of punishing games for boys and girls.When adults can't see them, they like to play this kind of game, punishing each other while kissing each other. Pain love and sadomasochism are closely related to sexual development, which can already be seen. This catch-and-play game is especially popular among girls.Among the instruments of torture they use, the most common is a hair brush.Sometimes children like to whip themselves, that is, after the germination period of the spring machine, the reproductive organs have been quite developed, if they can’t find friends of the opposite sex for a while, so that their sexual emotions can be pinned, young men and women will use self-flagellation to obtain sexual excitement .Even in the lives of young children, "daydreams" are common, and torture is not an uncommon component of daydreams, and when they are a little older and can read books by themselves, Books like Foxe, Book of Mcrtyrs became the best sources of pleasure.Furthermore, some boys often like to inflict pain on themselves and often on their penis; this shows that the penis has become a center of emotional interest, and it may even be said that it has become a source of sexual excitement from an adult perspective.Facts of this kind remind us of the so-called "castration complex" (Castration-Complex), which some psychoanalytic scholars pay special attention to.Some tied the penis tightly with a rope, and some beat it hard.Girls behave similarly.It was recently documented that a nine-year-old girl was tied to her clitoris with a string, couldn't get it off for a while, and finally had to bother the surgeon.In short, during this period, perception and emotion are still quite scattered, changes are not organized, and it can be said that they have not yet crystallized.Everyone is afraid of pain, and everyone has learned to be afraid of pain very early.Because it is fundamentally related to the preservation of life, yet children are not afraid of pain, and even like pain. It can be seen that although it is feeling pain, a vague sense of happiness is gradually successfully cultivated in this pain.In Hamilton's survey, it was found that only 49% of men and 68% of women had never had sadomasochistic experience.Conversely, almost 30% of men and women have had this kind of experience; and the men and women surveyed by Han's can be said to be very socially and socially well-known people in terms of conduct and knowledge. Although there are many manifestations of this type of emotion, it belongs to childhood after all, and it is still far from the adult stage.How do you see it?It can be seen from the objects of children's love life.This object may be a person of the same sex, or it may be a person with a very close blood relationship.If you are an adult, you will inevitably have taboos in these places.This fact is now known to many adults.But their understanding is not yet complete, what they have is only a half-knowledge. When they see that a child does not avoid homosexuality, they say that it has "homosexuality". Especially good, let's say it has "Oedipus crux". This is really nonsense.They do not know that it is a serious and unforgivable mistake to casually apply to children a noun that is applicable to adults.A child doesn't even know what "sexuality" is, how can he understand "homosexuality"?If you don't know what "lun" is, how can righteousness "chaos" it? A well-known psychoanalytic scholar, Dr. Jelliffe, said it well: "There is nothing more absurd than sticking adult tags together on the impulsive behavior of childhood." Just outside the scope of sex, Prudent child psychologists, such as Siern, who wrote Psychology of Early Childhood, are trying to get us not to measure the psychology of childhood with the same yardstick that measures the psychology of adults. , childhood psychology has its own unique nature, should be studied separately, and should not be lumped together.If we don't understand this, and if we don't thoroughly clarify the misunderstandings of the predecessors about childhood sexual psychology, we will never see the blue sky when we clear the clouds and mists about the development of sexual psychology. Previous adults speculated about the psychology of childhood from an adult standpoint, and completely forgot that they also had childhood and special childhood experiences. We must never repeat this mistake.The Christian scriptures say that we will not be babes, we will not be able to enter the kingdom of heaven.If we remain innocent, we will not be able to experience the heart of an innocent, and we will never enter the new field of current knowledge. At this point in the discussion, we have to introduce the so-called "Oedipus crux" mentioned above.The psychological phenomenon referred to by this term was first proposed to draw our attention to the psychoanalytic scholar Freud.Scholars of this school have always regarded it as very important, even today, in their eyes, especially Freund himself, this importance is still quite large.Literally, this term is not very appropriate.The phenomenon itself is this: at a certain stage in the sexual development process, a child will have a love emotion for one of its parents (boy to mother, girl to father) (it can be said to be a 'wish to marry') .At the same time an equally strong jealousy occurs towards the other parent (the boy to the father, the girl to the mother). But in Greek mythology, Oedipus did not feel this kind of emotion. Under the decree of the gods, he had to marry his mother, and killed his father unintentionally. Struggled to do these two criminal things, but it was useless.However, Freud has another explanation for this point: he believes that the so-called divine edict is actually the grand-sounding incarnation of the subconscious mind. In any case, more than 20 years ago, when Freud first put forward this part of the theory , he was quite careless, and he used "incest" at that time, which was also a mistake. Therefore, Freund himself often mentioned that this part of the theory at that time was shocking to the eyes and ears of ordinary people and was cursed. However, this curse However, it was not of any use to meet such a strong-willed and argumentative person as Freund, but it intensified the provocation to make him bring up the doctrine even more. Freund declared that, in spite of the degree and the form, Different, even in spite of the reversed changes in form, "the Oedipus crux is a routine and important element in the psychological life of children". He further elaborated that this crux is the source of all evil and is also "the true core of all neuroses," which "doesn't seem impossible." Rank, who was working closely with Freund at the time, and also using his knowledge of literature, testified that in the poetry of the drama, The Oedipus crux is what musicians often encounter as the so-called leitmotif, which, though somewhat different in form, is at bottom always the crux at work and guides. Finally, by 1913, in Totem and Taboo (Totem and Taboo) In the first book, Freund finally extended the concept of the Oedipus crux to a very broad extent, thinking that it is the root of primitive morality.With it, primitive people have the consciousness of sin, and this consciousness is the source of religion and morality.The categorical imperative mentioned by the philosopher Kant and the gods that dominate the universe can also be traced back to it: the parents who were only biological parents finally became God, destiny, good fortune, etc. The dominant thing. Scholars of the psychoanalytic school regard the Oedipus crux as so important and regard it as the foundation of most of human culture. Although they have their own arguments, they have never thought of this special crux. Otherwise, it must be related to a special family system, and the form of the family system is fundamentally different.The prerequisite for the Oedipus crux is the patriarchal family institution.This is certainly to be found in the histories of the European nations with which we are most familiar.However, the patriarchal family is by no means a family system that is widely practiced in ancient and modern China and abroad, so why is it a fact?The essence of the family is biological, but the form of the family is molded by the influence of society.Malinowski In his book "Sex and Repression in Savage Society" (Sex and Repression in Savage Society), this layer is clearly explained.At the same time, we might as well notice that at the beginning, Maxwell was somewhat partial to the theories of psychoanalysis.The crux that Freund and others think is enough to mold culture, in fact, can only occur when there is culture, and since there are many types of culture, the occurrence of crux is inevitably different.If we say that "an early fishing and hunting tribe has many ready-made psychological prejudices, conflicts, and eccentricities, which are the same as those in the current European middle-class families, and then they scurry into the primitive jungle", we It is also undeniable that every culture must have its special psychological crux, which is an inevitable by-product of this culture.The development of culture comes first, and the crux of the matter comes later. Cause and effect cannot be reversed. Furthermore, there is an assumption in the Oedipus crux, that is, after a person is born, there is a natural tendency very early to have sexual experience in his close relatives, but this tendency is quite strong, very There are severe punishments and harsh laws to restrain and cannot be sanctioned.Is this assumption correct?All anthropological authorities believe that the free development of kinship or love impulses is fundamentally incompatible with the existence of the family system. As a result of this free development, not only the family system cannot be realized, but the entire culture cannot emerge.These experts disagree, however, as to whether this tendency toward kinship is a part of nature and must be developed.Westermark, an authority on the history of human marriage, initially believed that human beings have a definite instinct to hate relatives.Freud argued that, from infancy, humans have a strong natural tendency to mate with kin.Melinowski admits the existence of what Webster called disgust, but believes that this psychology is not natural, but caused by culture, which is "a complex combination of cultural responses."The author's own position, over the years, can generally be said to be a compromise between these several schools, that is, a person always has a certain degree of sexual relationship with the people who have close contacts, and such close contacts are often close relatives, so This kind of relationship is called "Kinship Love" Or "good relatives".In Dr. Hamilton's research, it was found that among men, 14% had the impulse to fall in love with relatives in childhood.The urge did not arouse any feeling of fear.Among the men, 100% had occasional sexual feelings for their mothers, and 28% for their sisters; 7 women had the same feeling for their fathers, and 5 women for their brothers.The afterthought of this feeling caused them some embarrassment, but no serious censure of conscience.Under normal circumstances (of course there are always exceptions), children also have a weak sexual attachment to family members, but as long as they meet new objects of more attachment outside the family circle, this original The love affair has also been overcome. In fact, what we have discovered so far is not an instinct to resist kinship love, nor is it a natural hatred, but the sexual impulse has been further activated like an insect after stinging, so it needs some deep stimulation.The familiar objects of the family are then rendered useless, and new objects outside the family are substituted. Such a view was later expressed by Westermark in his revised "History of Human Marriage" as acceptable, while Crawley and Hipp had long agreed with it.In fact, it is easy for everyone to realize this point after they have a full understanding of the physiology of sex and the psychology of courtship.Let us give a representative example: Restif de la Bretonne's autobiography "Monsieur Nicolas" (Monsieur Nicolas) is a precious document in the psychology of sex.In this autobiography, we read about a four-year-old boy who grew up very early. When he played with girls, he could already feel sexual stimulation to some extent. A feeling of excitement is unequivocal.But it wasn't until he was eleven that his impulses became stronger.He even tried to have sex.At this point, his shy attitude was completely gone. It turned out that this time the object was an unknown girl from a neighboring village. The words "never met before" are the key to the difference in his behavior before and after. If everyone understands this level clearly, the author thinks that there is no need to raise many irrelevant theories.Is there really such a thing as the so-called "aversion to falling in love with relatives"?However, in a natural state, sexual attachment must rely on relatively strong stimulation, and people in the family environment have been familiar with each other for a long time. Even if there is sexual stimulation, it is actually not strong enough to cause a reaction. And why not react at all or avoid reacting because of the psychology of hatred?We all know that the strongest examples of kinship love often occur between siblings who have been separated since infancy, and this end can make us feel at ease. The author has previously suggested that exogamy has a psychological basis.Many people have expressed objections to this point, but the author always believes that the objectors have misunderstood the meaning of the author, and at the same time have not fully considered many very relevant facts.Several commentators have been led astray by paying too much attention to the state of civilized society and domestic animals.Some people don't realize that the so-called observation that familiarity produces disgust and is not easy to cause sexual stimulation is not absolute. It is possible to be sexually stimulated if familiarity does not produce disgust, and even this This kind of stimulation is particularly strong.然而的评论也是对的。有几位说，亲属为婚，一则不见得会产生最优秀的子女，再则也许不容易维持家庭生活的和谐。因此，族外婚就逐渐通行起来，终于成为社会进化的一个重要因素。笔者说这一类的观察是对的，因为亲属相好的禁忌也许真是这样成立的，而其所以能维持于不败的缘故，或许正在于此。不过这些观察并没有追溯到此问题的源头。亲属相奸的禁忌，其所以成立与维持，固然一部分由于社会的原因，但族内婚的禁忌究竟从何而来？ 其最初的根源如何？一经发生，社会的势力又有什么凭借？而可以教它成立，教它历久而不替？要答复这些问题，就不能不回到笔者的心理的说法了。 要不是因为这种有如前文所已阐述的心理的倾向，亲族相好的禁忌就根本无从发生，发生了也无法维持。要知社会制度的起源决不会不自然的。它们总得有一个自然的基础。 这种心理的倾向即是自然的一种倾向了。不仅如此，在原始生活里，人类有一种很天真的愿望，就想帮造化的忙，怎样的帮法呢？就是在自然与平常的东西之上，特地加上些风教与法律的崇高命令，让它们越发现得神圣不可侵犯。此点，克劳莱也曾指出过。亲属相好的所以最终于成为一个禁忌，而族外婚的所以成为一个制度，这也就是原因的一部分了。 到了今天，我们对俄狄浦斯症结和它所引起的好像很凶险的反响，不妨心平气和地再顾首看一看了。大家只需把所有的事实直接地观察一下，单纯地观察一下，既不想把它们装点起来，以耸人听闻，也不想把它们补缀起来，成为一套无所不包的学说，那我们所发现的不过是一个很自然的现象，即男孩对他的母亲（反过来，则女孩对她的父亲）有一些系恋的情绪，而对于凡属可以分他母亲的心，使她减少对于他的关注的人或事物，他更有一番嫉妒的情绪。嫉妒本是一个十分自然的原始的情绪。一只犬，看见有别的犬好像要抢它的骨头的时候，自然会汪汪地叫；一只猫遇到别的不相干的猫想抢它的饭食的时候，也自然会有不甘心的表示。就是我们自己中间，许多人都记得，或者有大人提醒过，他们在孩童的时代，对于一个小弟弟或小妹妹的出世，起初也表示过痛心的不愿意，而这些人都是神经上很健全的人。不过我们也记得，过不了很久，我们对于这种人事上的变迁，也就完全接受下来。不但接受，并且还肯出力来帮助照管新出世的弟妹，并且以能参加这种照管的工作为光荣。至于童年时代对于父亲的仇视，在常态下，是始终很难发生的。其所以然的缘故也是不难了解的。新出生的小弟妹确乎是一个新的人事上的变迁。父亲却是打头就在那里的。环境既没有什么新的变化，它对父亲的态度也就无需改动。家庭中有一个父亲，对它是一件当然的事。 可我们也看到对于先天神经脆弱的儿童，情形就不这样乐观。假设做父母的人管教不当，不失诸溺爱，便失诸放任，又或失诸过于过份严厉，那情形就坏了。 不良的遗传与不良的环境里应外合的结果，确实可以使儿童情绪的发展走上变态以至于病态的道路。到此，我们便不免发现精神分析派所分述的那一大串心理的表现了。这一大串的表现确实是可能的，凡是关心儿童生活的人一定得密切地注意着，同时，我们也应有充分的准备，使这种可能一旦成为事实的时，我们可以大胆地加以分析、诊断而想法解决。心理学的路是一条崎岖的山道，胆不大的人走不来。但同时大家不要忘记，这种变态与病态的例子应有尽有，我们却也无需根据一两个例子或好几个例子，去说许多总结的话。如果我们先有了一番成见，一个概括的学说，然后再找例证或遇到了例证，不管例证的真相如何，生硬地把这学说套上去，那是极危险的，也就永远得不到真正合理的结论了。 前文所讨论的一点，现在已经有很多人渐渐能够了解，甚至于精神分析派的人也已经渐渐地承认，例如前文提到过的朗克。俄狄浦斯症结的所以能成为一个概念，当初未始不是因为朗克的一部分努力。但二十年后，在他那本很能使人发挥新义的《现代教育》（Modern Education）里，他却说：俄狄浦斯症结， 希腊神话中虽言之确凿，而弗洛伊德当初虽也坚信它的存在，但我们在实际的生活里所见到的却并不真切。“又说到了今天，就是精神分析派的学者想维持这个概念，也觉得并不十分容易。朗克在别处又说，称谓了好久的所谓”母恋症结“（即俄狄浦斯症结，不过单就比较更显著的男童恋母的一方面而言），与其说真是儿童对于母亲的一种精神上的固结不解（fixation），不如说不过是一种符号，所以暗示当代教育里一个很普遍的信仰。什么信仰呢？就是对于母亲的影响之大的信仰。当代思潮中既有此固信，母恋症结一类的学说就应运而生了。 前文也提到过阉割症结。按精神分析派的见解，阉割症结是和俄狄浦斯症结有联带关系的，弗洛伊德认为它是童年时期在性的方面遭过恐吓的一个反应，而这种目的在限制儿童活动的恐吓，追究起来，势必推到做爸的身上，这样，岂不是就和俄狄浦斯症结发生了联系？这种恐吓是有的，做母亲或保姆的人，看见小孩子玩弄他的阴茎，有时候闹着玩的吓他，说要把阴茎割掉，小孩子也许以为是真的，要是他在事前已经发现他的姊姊或妹妹是没有阴茎的，而以为她们大概就是被割的人，这种恐吓就更有力量了。同时在女孩方面，有时候也觉得没有像她哥哥弟弟所有的阴茎是一件缺憾。不过倘若说这种感想很普遍，很有力，凡属寻常的儿童都有，那笔者怕是言过其实的。弗洛伊德在1923年发表的文章里，一面肯定他说此种症结的“无往而不在”，一面却也承认恐吓之说有些不容易成立，因为小孩子未心人人受过这种恐吓，所以，他不得不另行假设，说这是儿童自己创制出来的一个迷信，以为玩耍的结果是阉割。不过弗氏的意见是不很固定的。 他在1928年，又说“没有一个男人能免于阉割的威胁所引起的精神上的震撼”。 弗氏认为这种震撼所造成的症结不但是神经病的一个重要的成因，而且对于健全的儿童，多少也可以引起人格上的变化。平心而论，阉割症结对于神经脆弱者自有其强烈的影响，自是无可置疑。有一部分智慧很高而神经脆弱者，追究到他们童年发育的时候，也确乎提到这一层。他们在愚蠢的保姆或奶妈手里，的确受到过阉割的威胁，而这种威胁对于他们心理的发育，也确有过一番不良的影响。 在这一性发青的阶段里，最彰明较著而引人注意的，一个表现是“手淫”。 手淫是一个很老的名词，洋文中的masturbation一词也是由来甚久。谈到这个表现，我们便可以很方便也很合法地说到一个性字。手淫好像确乎是一个性的现象。 但我们还需小心，因为当其初期，从事于手淫的儿童也许目的只在寻找一些身体所能给他的一般的快感，而未必是性快感，而寻求一般的快感也是我们天性中应有的事。我们说也许，说未必，因为就部分的儿童而言，手淫的起源确和性目的没有关系。不过，言归正传，手淫的现象既不限于童年时期，并且往往和最成熟的性观念有联带关系，我们要在这里划出一条性与非性的界线，不免要受吹毛求疵的讥嘲。 从名词的字面上看，不论男女，凡是用手来刺激性的部分的行为，叫做手淫。 其实，这名词的含义比字面所能表示的要广。任何用磨擦的方法以获取性器官快感的活动都属于手淫的范围。同时，就普通的情形而言，手总是用得最多与也最自然的一个工具，除非那个人在心理上有不能用手的抑制或身体有不能用手的障碍。不过其他的方法还有：对于男童，各式的竞技、户外的运动、体育格锻炼的各种练习、甚至于衣服的压力与磨擦，尤其是在一般的情绪十分兴奋的时候，也足以教阴茎勃起，甚至于引起性欲的兴奋，而这种突如其来的表现，在初次经验到的儿童，不免觉得惊诧，甚至于惊惶失措。有时候，一般的紧张或恐怖的状态，或对严重的悲欢景象的目睹，也可以产生同样的结果。再如悲欢场合的身临其境，比如，鞭笞的身受，也复如此。历史上最著名的一例便是卢梭的经验了：卢梭幼年曾挨过保姆的鞭挞，这一度的责罚与责罚的形式在他锐敏的神经组织上是有一番不可磨灭的影响的，可详细见他的。对于女孩，手固然也是最普通的工具，但比起男孩来，更非必要，性的部分的任何偶然的接触，即在童年的初期，已足以引起相当的快感。有的女人在追忆她的性发育的时候，也往往能想起这一点。稍长大以后，这种碰触和磨擦便会从偶然的变做故意的。幼女会当了别人的面，在椅子角上或柜于边上磨擦。到了少女时期，这种行为也许会成为习惯。 在餐馆里，有人观察到过，有少女搭角的坐着，抵住了桌于的腿，而寻取她的快感。有时候她们并且可以完全不用别的东西帮忙，只需将大腿来回磨擦，甚至于将大腿夹紧，便可以引起性欲兴奋；如果当时性的情绪早经唤起，则兴奋程度的到达，当然更见容易。女孩又和男孩一样，对刺激的景象的目击，或对妖艳的意境的流连，也可以招致同样的结果，这种情形便和通常在恋爱状态中的两个男女所可经验到的没有很大的区别了。 对于男孩，假定在幼年时不曾有过什么自主的性的冲动和反应，也不曾有过伙伴的诱导，他的第一次的性欲兴奋大抵不到春机萌发的年龄不会发生，并且发生的时候大多在睡眠中。发生时有的有梦，有的无梦。但无论有梦无梦，有时会引起一番忧虑或羞耻的感觉。一定要过了几年之后，他才明白，只要他体格健全，操守坚定，这是成年生活中必有的一个陪衬的现象，无需惊异的。但对于女孩，这种现象就可有可无了。据笔者所知，女孩的初度性兴奋，无论到达兴奋的程度与否，是很难得在睡梦中发生的。笔者以前屡次指出过这一点，但至今怀疑的人很多，他们总以为男女的情形是差不多的。笔者以为这种怀疑还是因为认识不够。 男童睡梦中遇到性的兴奋时便会自然而然地惊醒，但在女孩，必须自己特别努力，或别人从旁惊觉，才会醒来。但第一次以后，她时常会体验到最活泼生动的关于性恋的梦。第一次与第二次之间也许相隔的时间很远，即第二次也许发生在已经成年之后，但活泼生动的程度却是一样的。这也许是男女之间一个很有趣的心理上的性的区别，表示男子方面性的动态较大，而女人方面性的静态较大。但这并不是说男人的性能强，而女人的性能弱，或女人的性的需要不及男人，也许正因为女人的静态比较显著，所以她时常表现忧郁歇斯底里与其他神经上的症候，这一类的症候也许就是潜在的性能的一些变相的表示，也不可知。 美国罗比医生的研究，发现大量的男女中间，几乎每一个的生平里，多少总有过手淫或其他所谓自动恋（详见下一节）的活动，其中发展得早些的往往在八岁以前就有了。罗氏的观察虽广大，但有时是不太准确的。另一位美国人戴维斯女医生曾经特别研究过这一点。她发现1000名22 岁以上的美国女大学生中间，60%对于手淫的经验都有一些确切的追叙。戴氏对于这个问题的探讨， 可以说比任何别的作家来得彻底，来得细密。在未婚的女大学毕业生里，她发现43.6 ％在3岁到10岁之间，就已开始手淫的活动；20.2％在11岁与15岁之间，13.9 ％在16岁至22岁之间，而15.5％则在23岁到29岁之间。 所说的岁数都是两头包括尽的，例如3岁与10岁之间，即3与10两个岁数也包括在内。将戴氏研究的结果与别的作家就男人方面所得的数字参较着看，则得下表：（表内文在排版时再录入，要按原书排表。） 这些结果是很有分量的，因为男女两组的人都相当的多，男的约500名， 女的约900名。从这些数字里，我们又意外地发现， 女人中很早便开始手淫的人比男人为多，在一倍以上，到春机萌发期前后及成年期，则男人比女人开始多起来，但一到成人的阶段，则女人手淫的例子，又特别占起多数来。最后的这一点也许是我们可以料想得到的。 美国汉密尔顿医师曾就有良好社会地位的已婚男女各100名加以精密的研究。 他的发现：男人的97％和女人的74％都曾经手淫过。汉氏的结果和多年前冒尔所得的比较更广泛的结论是相当符合的。此结论在冒氏《儿童的性生活》（1908） 一书里早就发表过。这部书，我们在前文已经引征过，它是这方面最早而最渊博的书，就在今天，也还是最有见识的一部作品。不过冒氏在这本书里说，手淫的习惯在德国并不像我们有时所料想的那样发达。笔者在这里不妨补充一句，在法英两国也是如此。罗、戴、汉三氏的资料只限于美国，美国的百分数似乎要比别国为高。 前文所说的各种表现其实并不限于狭义而为普通人所了解的手淫现象，事实上狭义的手淫本来不成其为性表现的单独的一类，它属于所谓自动恋的行为，而和其他的自动恋行为又没有什么清楚的界限可以划分。 把各种表现综合观察，我们就会很容易明白：为什么，就大体而言，大家决不能不适当地把淫僻邪孽一类的词加在它们上面。我们应知性冲动一经开始活跃，而当其时又还不能有什么体外的对象，这些表现便是极自然的结果了。在同样的状态下，人类以下的动物，也会有同样的结果。人类的青年，在成人以前有这些表现，可以说是和其他动物一样的自然。就在成年以后，倘若一个人遇到强烈的性的驱使，而一时寻找正常的对象之举，又为本人所不愿，环境上根本不方便，以至不得不有这一类的表现，也没有什么不自然。诚然，话得说到家，当事人，能根据其他更见得高尚的考虑，而克制其性的行动，便无需采取这一类的表现，这种理智的考虑与自我制裁也是同样并不违反大自然的。 文化程度不同的民族社会对童年与青年期的性现象的态度是大不一样的，倘若我们把这种不同的态度比较，我们不难取得更深一步的了解。我们目前所讨论的既然是一个极原始极基本的冲动，而我们所处的又是一个思想复杂、标准凌乱而风习朝夕变化的时代，冲动的古老如彼而环境的飘忽如此，大家又怎能很轻易地下一个“自然”或不自然而“邪僻”的判断呢？并且这时代只是我们的时代，我们似乎没有权力为已往或未来的时代说话，西方的社会只是西方的社会，也没有权力为别的社会说话，又何况西方社会所有的性的观念原来就染上了许多很不相干的色彩呢？ 我们可举一个例子。我们举一个在文化的传统上和我们绝不相干的民族，即大洋洲以北新几内亚（New Guinea）岛上的特罗布里恩德人（Trobriander ）。 人类学者对这个民族做过一番很谨严的科学记载，例如麦林诺夫斯基的《未开化人的性生活》（sexual Life of Savages）。在特罗布里恩德人的众岛屿上，儿童所享受的自由与独立的生活是都宽大的，宽大到包括性现象在内的程度。成人们在性的题目上是没有隐讳的，父母性交，孩子不妨看见。成人谈性的事情，小孩也不妨旁听，其间可以说毫无禁忌。不是大人不能禁，而是不想禁。不过成人对于有这种闻见而自身下去依样学习的儿童，也能特别地看重，认为是操行良善的好孩子。成队出去捕鱼的时节，女孩们总是跟随父亲同去，一到水滨，男子大都把跨下掩盖阴茎的叶子除掉，所以男体的形态对于这民族的女童或少女，决不会成为一件神秘不测的东西。男女孩很早就从年龄较大的孩子嘴里得到一些性知识，很早也就能参加各式性的游戏，这种游戏一方面也多少可以给他们一些性知识，一方面更让他们可以满足一些自然的好奇心，甚至于取得少量的快感。游戏的玩物，不用说，就是双方的性器官，而游戏的工具最普通的是手和口了。女孩大概到了四五岁便参与这种性的游戏，而真正的性生活也许在六岁与八岁之间便开始了。男孩性生活的开始比较迟总要到十岁与十二岁之间。通常在村庄中心的空场上，男女孩子环立合玩的游戏往往有浓厚的性的色彩。成人们认为这种游戏是很自然的，而无需乎加以斥责或从中干涉。它们也不会发生什么不健全的结果，甚至于连私生子的问题都没有。至于何以会没有，至今是一个谜。这种岛民的性的表现无疑是很质朴的，但他们借助于一种颇具诗意的本能来掩饰这种质仆。麦氏也说过：“他们在游戏之中的确表示出对于新奇与浪漫的事物有很强的领略与鉴赏的力量。” 性的态度不但因地域的不同与文化程度的参差而有歧异，就在同一地域与文化程度和族类属性很相近的民族里， 我们也可以寻找到差别。 米德女士（Margaret Mead）在《长大在新几内亚中》（Growing up in New Guinea ）一书里，讲述到新几内亚以北阿德玛罗提群岛上的麻奴斯人（Manus ）是很讲禁欲主义的。在这种岛民的心目中，性遭人憎恶，而粪便之类的排泄物是惹人讨厌的。 因此，对于性的活动与排泄的行为，总是多方加以抑制与避免。到不能抑制与避免时，也总设法尽量隐讳掩饰。对于儿童，在体格方面固然能尽心教育，但在其他方面却完全放任，不闻不问。但儿童的性的表现，包括手淫在内，却极难遇见。 大概是因为时常在成人面前而很少有索然离群的机会的缘故。性能薄弱冷淡的例子似乎很多，已婚的女人大部不承认婚姻生活有什么快乐，并且多方设法避免性交，男女之间也很少浪漫的情爱的表示，至少在外表上一点也看不出来。 米德女士在另一部书《发育成年在萨摩亚》（Coming of Age in Samoa）里，又描写到另一个民族。从前，这个民族和上面两个民族一样，也是和西方的传统文化风马牛不相及。不过到了近代，因为西方文化的输入，其原有的文化已呈分崩离析的现象，而一种夹杂拼凑的新文化已经很快地应运而生。与此同时，夹杂拼凑之中，倒也不乏以其原有文化为根基而自然发展的痕迹。萨摩亚原有的文化里对于性现象本有种种的禁忌与约束，到了现在这种禁忌与约束已经减少到最低限度，并且对于民族的生活似乎已经发生有益的影响。男女孩彼此回避的倾向是有的，但并不因为外界有什么特殊的禁令，而是基于天性的自然及风俗的惯例。 所以，这种倾向并不成为性发育的一个障碍。同时，因为一般掩饰隐讳的风气并不存在，男女孩对于人生的基本事实，如生育、死亡、性别、性交等，很早就取得相当的认识。男女从童年时起，便各有其个人的性的生活。女孩从六七岁起便几乎谁都会手淫，不过多少总带几分秘密的性质。男孩也是如此，但男童的群体生活比较发达，所以这种性的表现也就往往采取体的方式。男孩中间，同性恋也比较普通，大概也就因为这个缘故。在少女或共同工作的女人中间，同性的偶然结合也不希奇，并且在凡人的心目中，这种结合是“很有趣很自然的一种消遣，略微添上一些猥亵的色彩，也是无伤大雅的”。这种在别的文化里认为“邪孽” 或“恶道”的行为，在萨摩亚是既不必禁止，也不会有制度化或风尚化的危险。 它们的存在无非表示在凡人的认识里，正常两字是包括得很广的。凡人的见解，一方面虽认为性的题目不必多说，不必细说，说则有伤雅驯，但也不要以为根本说不得，或说了就不免堕入恶道。米德女士认为萨摩亚人由于有这种风气，所以无形之中“把一切神经病的可能性都给横扫净尽”。在他们中间，神经性的症状是找不到的，男女双方的性能都是相当的健全。女的无阴冷，男的无阳痿，离婚也比较容易。因此，不相好不相得的婚姻也奸较少（并且犯奸也不一定是离婚的一个条件），而做妻子的因为经济能够独立，所以在地位上也就不低于丈夫。 我们现今反观西方的传统文化，亦即近代文化的源泉，在这方面，又取一个什么态度。西洋在最早的时候，就记载所及，对于这一类的性的表现，并没有很显明的认作可以病垢的东西；间或有一些鄙薄的看法也是极偶然的。在希腊的文学里，我们甚至于可以发现手淫的举动和神话都发生过关系。到了史期以内，大儒学派一批很受人称颂的哲学家对于独处斗室时所能有的满足性欲的人法，讲过一些认为是有利的话，并且还不惜夸大其词。在罗马，一般人对于此一类的事，似乎根本不大理会，任其自然。甚至于在基督教教会里，最初的一千年中，对于这种自动的离群索居的性表现，也几乎完全不加过问，这也许因为当时荒淫无度的事正多，教会尽力来应付这些，还觉力有未及，对于手淫一类的小问题，自难顾到了。直到宗教改革的时代，道学家和医生才关心到这个问题并为之坐立不安。 起初也还只限于新教的数国，但不久就很快地传播到法国和其他信奉天主教的国家。到了十八世纪，手淫的危害与如何防止就成为一个普通的问题，同时，各地方的庸医也就借此机会敛财，一方面把许多不相关的病症都归罪到所谓“自淫” （self-abuse）身上，一方面又提出许多更不相干的药方来。甚至到了十九世纪末年，即在三四十年前，一部分很正经的医生也往往不问根由地认为手淫是可以招致严重后果的。 不过，十九世纪中叶以后，风气是渐渐变了。达尔文生物进化论的浸润终于抵达了医学界。于是童年与青年时期所发生的所谓“邪孽”的行为才开始有了真正的了解，而“邪孽”的看法也开始动摇根本。一方面，在1870年前后，克拉夫特。埃平领导的关于性的科学研究既证明所谓邪孽的行为是童年很寻常的一种现象，而另一方面，进化的概念又告诉大家，我们决不能把壮年人的成熟的标准，来任意套用到未成熟的儿童身上，也不能把后一个时期里所认为不自然的事物在前一个时期也当作同样的不自然。 对于这个新发展有贡献的自不止一人，除克拉夫特埃平而外，在意大利有一位先驱叫范托利， 他是一个精神病学者， 而属于当时医学家所称的实证学派（Positivist School）。 此学派的宗旨就在用新的生物学与社会学的概念来充实医学的内容。 范氏那部很周密的专著《性心理的退化现象》（ Le Degenerazioni Psicosessuali）是在1892年问世的。所谓退化现象指的就是变态与病态现象。此种现象有直接见于个人生活的，也有间接见于社会生活的，范氏都能原原本本地加以阐述。同时，范氏又提出许多概念，对于后来作研究的人往往很有启发与提纲挚领的价值。范氏把性发育看做一个缓慢的过程，并且认为不到春机萌发的年龄，“性”的称呼是不大适用的。这种发育的过程又是许多不同的因素所凑合而成的，每一个因素自问世之初即各有其发展的过程（比如，婴儿期的阴茎勃起便是因素之一。再如，嘴唇的发欲力是由幼年一般的触觉习练出来的）；到了春机萌发期以后，这些和别的因素才集合而成一个新的现象。这现象才能叫做性的现象。这现象范氏喜欢叫做爱欲现象（amore）。 他觉得与其叫做“性”，不女叫做“爱欲”，因为它更能把现象的心理的成分传达出来。手淫或自恋（范氏著作中喜欢用自恋这个名词，西文是onanism），在范氏来看， 是“年长后所称为恋爱的根苗”。自恋的种子在婴儿期便已存在，到童年而逐渐呈露。起初只不过是一种身体上的快感，并无性恋的意象做陪衬，它的目的也只在满足当时还莫名其妙且还是模糊印象的一种生理上的要求。这种要求固然是有它的性基础，但在儿童的意识里，它和一般搔痒的要求相仿。所不同的是，一样需要搔痒，这里的搔痒不免受人干涉禁止。但也正因其有人干涉禁止，这种搔痒便越发现得有趣而忍耐不住罢了。但到了后来，这种自恋的动作，由于心理因素的加入和真正性恋刺激的纷至，便会越来越复杂，终于渐国地成为和性交相仿佛的一种行为所不同的是，交合的对象不是实质的，而是幻觉的罢了。从此再进一步，便不知不觉地成为成年的性爱了。至此，自恋的过程就算摆脱了。但也有不能摆脱的或不能摆脱干净而留滞中途的，那就得看个别的情形了。不过由于中止发育而完全不能摆脱的是很难得的，所不能摆脱的只是一部分的成分，例如物恋的倾向。范氏这方面的意见多少是师承犯罪心理学家朗勃罗梭（Lombroso），他认为这种滞留的成分，如果过分发展，以至于取正常的性目的而代之，那就成为“邪孽”的行为了。这种意见也是和后来弗洛伊德的很相像，弗氏认为“邪孽的性现象不是别的，就是幼稚的性现象”。那就等于说，在儿童是一种正常的现象，可到成年兴许成为反常的现象。总之，范氏的结论是很正确的，儿童的手淫决不是老师与道学家所认为的一种恶癖或罪孽，而是一个“自然的道路。遵此道路，一个孩子可以进入充满着热情与泛爱的青年时期而终于到达能实践庄严与刚果婚姻之爱的成年时期”。