Chapter 9 -2

More extreme examples in this regard have been narrated from time to time throughout the history, especially the examples of long-term love. In the lives of people with this phenomenon (Maul has recorded a case in detail), the leftover behaviors and leftovers can arouse great interest, and at the extreme, can completely encroach on the status of normal sexual interest.To a lesser degree, we can call it fecal or anal eroticism.Psychoanalysts believe that this has something to do with constipation in the early years, or people who have the habit of forbearance and pleasure since childhood are also prone to develop this kind of variation.

Psychoanalysts have done some research in this area. They believe that anal love has a deep foundation and can be traced back to a very primitive tendency in childhood.If a person is suppressed in this aspect in childhood, he will have a neat and frugal character, and even a cleanliness and miserly temper when he grows up.If not restrained in the early years, the person's habits are just the opposite.Whether this observation is true or not remains to be further studied and cannot be determined now.Dr. Hamilton took this into consideration in his research. He found that among the observed women, ten (nine females and one male) denied any early anal love on the one hand, but admitted to having constipation in the early years on the other hand. Among the adult habits, most of them show the tendency of miserliness, extravagance, sadism and masochism, etc.These may have something to do with habits inherited from early years, but since the habits shown by each person are so inconsistent, or even contrary to each other, it is difficult for us to rely on them as a basis for credulous psychoanalytic speculation.

After childhood, feces love and urination love often develop separately, and there are occasional connections, which are also very slight. Extreme obsessive love is relatively rare, but most of them are found among men; obsessive obsession is relatively common, especially among women, but the degree of expression is often not deep.There is an explanation for why the euphoria is more common.The urethra and sexual organs are very close to each other in terms of location, but they are indeed somewhat connected in nerves.Girls and young girls sometimes like to imitate the standing posture of men when they are thin; this is possible in young women who have never given birth, but in women who have married and had children, the explosive force of the urethral muscles has become weak , this is impossible.This imitation does not necessarily imply any homosexual tendencies.

The term "urethral eroticism" (urethral eroticism or urinary eroticism) was coined by Segil.In the eyes of some scholars, it is also considered to be quite important.The so-called urethral love is in a broad sense, and its objects not only include the urethra and drowning, but also involve all urinary organs from the bladder to the urethral orifice.People who regard urethral love as very important think that the early urethral love can be said to be the beginning of sexual love, and the later love strictly based on the sexual field and sexual secretion seems to be a natural relationship from the urinary field and the function of drowning. transferred from.

Similarly, early urinary dysfunction can be transferred to abnormal semen secretion.They also said that the influence of urethral love can reach the highest spiritual state, because it is in the automatic control of urinary behavior that the baby first discovers what is called "responsibility" and what is called "obligation".In other words, the idea of ​​responsibility has its roots in the control of the urine, and the control of the faeces has the same effect. There is also a tendency to associate enuresis and sexual phenomena in sleep, which was noticed very early on.Freud and some other psychoanalytic scholars believe that enuresis and urethral love are related to a person's ambition, ambition, and even the psychology of being brave and combative.This speculation may have come from this way.Didn't I say that women like to imitate men's drowning posture?Women who are particularly interested in the act of drowning sometimes like to adopt an upright posture, as if to show that they are contending with men and not to be outdone.This may be a basis for the assumptions of the psychoanalysts in this respect.Indeed, as far as facts are concerned, women who have urethral love and adopt an upright drowning posture may not have the slightest intention of confronting men, and women who like to compete with men in modern times often have no tendency to urethral love at all.

Many people have a strong interest in general water in childhood, and are particularly concerned about the behavior and products of thinness, and this interest can often be maintained until childhood and adulthood.This kind of psychology has always been called "undinism" by the author.This kind of interest in water, of course, also has different shades, and the deeper one can also become a kind of sexual divergence, and become a substitute for sexual impulse.This extreme state, though rare, is common, especially among women.As for why the tendency of water love is more common among women, it is not difficult to explain. Their living conditions and living circumstances are always very different from those of men. This explanation can probably be found in the differences in circumstances.Recently, the living environment of men and women is becoming more and more similar, and the difference between the two parties in the general water relationship may have gradually decreased, but as far as the special relationship between sexual emotion and urinary function is concerned, it is still much closer in terms of women. , regardless of whether there are changes in life circumstances.Because, as we know, in men, the functions of urination and semen secretion are usually in conflict with each other and cannot be carried out at the same time, but in women, there is no such phenomenon.The tendency to love water is also quite related to the tendency to use the sense of touch to seek pleasure, and the behavior of seeking pleasure through the sense of touch is also more developed in women, as we have discussed in Chapter 2.

● Section IV Fetishism is the most representative sexual symbolic phenomenon or sexual divergence.The term fetish was coined by the French psychologist Binet in 1888.The term fetishism covers a wide range of phenomena, and another symbolic phenomenon to be discussed below, the so-called naked love, may not be a kind of fetishism.Meanwhile, every fetish How much it has symbolic meaning.The number of things that can acquire sexual meaning, including various parts of the body and even inanimate things outside the body, can be said to be too numerous to count.We can even say that anything in the world can acquire this meaning.Therefore, Western laws try to ban all so-called "obscene" behaviors, but in fact it is completely impossible; Western laws provide a definition for such behaviors, saying that "obscenity is a tendency that makes everyone psychologically obscene." People who can accept the influence of immorality become obscene and become corrupt”; believe in the theory of fetishism, there is no such influence, and there is no such person, I really don’t know where the law will start .

A female patient studied by Dr. Jelliff, surnamed Zenia X, told Dr. Jay in writing that from the age of thirteen or fourteen, various sexual symbols had been entangled in her psychology. . "From then on, I have always been surrounded by such symbols. It was a little better in the early years, but the power of the encirclement gradually increased, because I realized that they had sexual meanings, and I couldn't help but struggle, and the more I struggled, the more Feeling inescapable. Especially powerful among the symbols is the phallic symbol. A rubber pipe being used for watering in the garden, a stream of radiating water, especially a pear or other elongated fruit, a flower The long and drooping catkin, a pistil in the stamen, a stick or stick-like thing inserted into the round hole, all become symbols of sex or sexual behavior in the author's eyes, constantly presented before the eyes. As far as the parts of my body are concerned, the drooping ears of my ears are the ones I have always liked to play with my palms since I was born. My teeth and my tongue also have a sexual taste. I often like to put the tip of my tongue against my teeth. Feeling tired without reaching the tip of the tongue, but at the time it was unavoidable to express some nervousness. Sometimes it seemed that I wanted to suppress a sudden sexual thought, so I stretched out a finger to express the intention of telling or exhorting, but suddenly found something wrong , hastily retracted it, and retracted it into the palm of the hand. The thumb often suffers the same treatment, because it is often unconsciously retracted into the fist because of the restraint of thoughts. In addition, it can be used as a There are many more things to symbolize, such as how many letters are there in the 26 letters."

We might as well give another example, to show that sexual symbols are everywhere, too numerous to enumerate.Marcinowski relates a married woman of twenty-seven years of age, who was intellectually high, but somewhat neurotic.Most of the sexual symbols appear in sleep, but after waking up, she always has a very ingenious explanation.For example: a ship moored in a port is often a symbol of sexual intercourse, and a person sailing in a ship is not the same. Water is a symbol of the mother body.The explanation in this aspect is obviously related to a wrong concept of sex in the early years, that is, the bladder is one of the organs during sexual intercourse; the act of dying (originally an act of submission or self-abandonment) is the act of falling in love with others ; a knife is a symbol of a penis; annelids and snakes are small male vulvas; horses and dogs are also sexual symbols (she once kissed a dog's penis), as are pigeons; A locomotive is also a symbol of the penis (she found it interesting since she was a child), as is a tree or a banana; killing someone in a dream is tantamount to having sex with a person (she had sometimes had sadistic fantasies in the past); many fish are the symbol of sex. the rain, the urine, the eyes are the symbols of semen; the demands of drowning are for her a sexual excitement.

Most of these symbols can be encountered anywhere, and can occur in anyone's experience. But for a symbol to become an object of sexual desire, that is, a fetish, it is necessary to have innate special tendencies, which, although undoubtedly largely of a neurotic nature, are not always clearly visible; A young man in the germination period of spring, when he was once strongly sexually excited, sometimes suddenly feels a deep impression on something outside his body, and becomes the object of desire.This kind of accidental far-fetchedness is common, but there must always be an innate tendency to make a transition from an accidental and far-fetched thing to a longer-lasting and stronger object of fetishism.Hirschfeld has repeatedly stated this point, arguing that a fetish is often the true expression of a person's temperament.In the West, a soldier's red uniform can become a kind of fetish for a maid, although it symbolizes the man's strength and the spirit of fighting against the enemy, but at the same time, it is not because this kind of woman has some habits of her own, which makes a common The symbol must have a huge power to teach people love.

However, in spite of its existence, in most cases it cannot be proved, since the fetish is after all something external and, so to speak, always guarded neutral.A boy fell in love with an adult woman, and when this woman was drowning, he unexpectedly caught a glimpse of the pubic hair of the vulva. Since then, pubic hair has become a constant fetish in his mind.A young man was lying on the floor, and a charming woman came over and put a foot on him, trampling on him continuously, inadvertently arousing his desire.Since then, the man has become a so-called foot lover for life.Instances of this kind are easy to come across, but it is not easy to point out in each instance a predisposition to congenital pathology. However, this kind of fetishism, if it is within a relatively slight limit, can also be said to be completely normal. Every man or woman in a state of love has a certain quality in the lover or the things the lover has come into contact with. It is not surprising that things always express some special attachment, but if this attachment exceeds a certain limit and becomes the single-minded object of sexual love, or the thing that is full of sexual emotion, then It's not normal anymore.Furthermore, if the power of the fetish develops to such an extent that it can be independent from others, even if the loved one is not there, the appearance of the fetish is not only enough to stimulate the process of accumulating desire, but also enough to complete the process of liberating desire, that is, there is no need for normal Sexual intercourse is also sufficient to provide sexual satisfaction, that is a definite divergence. In the case of a mild perversion, the person involved also knows to be careful and punish by himself, that is, to place the fetish deeply in the background of the courtship behavior, and not let it show up, and prevent it from being violent when it is emotional. Obstruction or more leaks.Although it is the chief stimulus and forerunner of the arousal of the passions, once aroused it is not completely controlled by it.However, in the more serious and hard-to-return examples, the person involved has already obtained a lot of pleasure, and it is very effortless to obtain it, so he is not very willing to return to the normal state.Fetishism to this extent sometimes leads to various anti-social crimes, especially the theft of fetishes, such as shoes, handkerchiefs or other clothing items.Even if it does not go to the point of violating another person's property, the involuntary sexual excitement stimulated by the fetish can't help but embarrass herself or other people present. For example, there is a young woman who uses glasses as a fetish. Wearing glasses, even if it's a woman, can't help but make you feel happy.For such cases, hypnosis was commonly used in the past for treatment, and sometimes it worked. As far as the relationship of psychology is concerned, there are several sexual fetish phenomena that are often very tortuous.The most obvious example is the fetishism of feet or shoes; in civilized society, wearing shoes has replaced bare feet, so foot fetishes can be transferred to shoe fetishes, and the two are really the same thing.Associating feet with sex organs is a common trend in ancient and modern China and abroad, so the phenomenon of foot fetishism can be said to have a natural foundation.Even among the Jews, when talking about sexual organs, sometimes the word "foot" is used euphemistically instead, for example, we are in the "Old Testament"."The hair on the feet" is read in the book of Isaiah, which means pubic hair.In many different peoples the feet of a man are also a part of shyness, a center of shyness.This was the case in Spain not so long ago, and in 1777, Peyron wrote that the custom of Spanish women to hide their feet was now becoming less common, "A woman who shows her feet is no longer Another expression of readiness to impart color."We might as well mention one more thing, the granting of the hue of the foot is equal to the granting of the whole hue, and it was the same in ancient Rome.Regardless of the era, a normal person in a relationship would consider the feet to be the cutest part of the body.When Hall used the method of asking for answers to investigate the degree of hobbies in this area of ​​young men and women, he found that feet actually ranked fourth.One is the eyes, the other is the hair, and the third is the body and fat.Other observers, however, such as Hirschfeld, have found hands to be more lovable than feet, so that the fetishization of hands is much more common than that of feet.Babies are also very interested in feet, but the fundamental interest is in their own feet.In many ethnic groups, especially in China, some ethnic groups in Siberia, ancient Rome, and medieval Spain, the phenomenon of foot fetishism is somewhat recognized. Nowadays, in the most civilized society, it is rare to meet a person who is extremely interested in the lover's feet, unless the person is psychologically abnormal, and it is easier to meet the person who thinks the lover's eyes are the cutest .However, among a few but not too few men, a woman's feet and shoes are still the most memorable things, and in the eyes of some people with a sick mind, it is not the woman herself but her feet that are worthy of nostalgia. It can even be said that women are nothing more than an insignificant accessory to feet or shoes.Among the more important literary and art writers in modern times, Breton of France is an interesting example of the phenomenon of foot fetishism. In his life performance, the tendency of foot fetishism is very obvious, but he has never gone to extremes. Women's shoes , no matter how cute he is, it is not enough to be a substitute for the whole woman. According to the previous discussion, it can be seen that although the phenomenon of contentment is very abnormal, it is actually nothing more than the reappearance of an original psychological or emotional impulse.Perhaps this impulse was quite common among our ancestors, and later in the course of evolution it degenerated or was largely eliminated, but occasionally either because of what the theory of evolution calls distant ancestry or similar ancestry, or because of The relationship between the middle and upper stages of development has finally reappeared in modern life.This inference is roughly correct, because in the life of young children, the longing for feet is always an obvious fact, and most of the qualities that are manifested in childhood but not in adulthood are mostly left over from the general qualities of the ancestors at that time. In the course of evolution, such facts are numerous.In modern times, the reason why this kind of impulse can be revived by chance, and why it can be maintained in a few cases of life and become a disease is nothing more than the result of the combination of these factors.One of the factors is an individual with very sharp nerves and usually develops very early, and the other factor is various external stimuli.These stimuli have three effects on ordinary Europeans. One is that they do not feel it at all, the other is that they feel it for a short time, and the third is the complex sexual emotions produced in the process of love and lust. Here, this influence occupies only a very peripheral place, and is always moderated by the total sexual emotion.But for the small number of nervous and premature people mentioned above, this impact is not trivial. At best, it can become a phenomenon of foot or shoe love.L.Bin swanger An interesting example has been carefully analyzed by psychoanalysis: There is a woman named Gerda who has developed a very special habit when she was a child, that is, she likes to sit on her heels with her legs bent. up, pressing the heels against her vulva and anus.This caused the pleasure and excitement of this part of the desire belt, and when the excitement reached a certain level, she had to make it easy.Drowning may be a way to liberate one's desire in childhood, the view has already been seen in the previous article.Since then, the shoes have become her dearest thing, and they are usually carefully protected for fear of being seen by others.As for her feet, especially the feet with shoes on, they have since been conflated with all her sexual ideas and become the representative of the man's penis, so that they have a psychological state like that experienced by primitive peoples, and regard it as all reproduction. Symbol of breeding behavior.On this basis, various symptoms of terror and other morbid psychology were piled up later. Over the years, these symptoms inevitably covered up a part of the original foot fetish, and reduced the "part" until a psychoanalyst came on stage. , and then cleaned it out like peeling cocoons. The innate foundation mentioned above is not limited to the phenomenon of foot signs.In several other fetish phenomena, this almost innate tendency is sometimes even more obvious, such as hair love, animal skin love (skin with fur) and so on. In many cases of fetishism, not only can we not find a starting point for their development, such as any special events in life (this may be explained, that is to say, there are events, but we can’t remember them. ), and are often found to develop very slowly, as if quite naturally.Therefore, although we cannot say that foot fetishism is a strict hereditary phenomenon of distant ancestors, at least we can think that it is produced from an innate basis.We might as well agree with the French scholar Garnier and admit that innate elements are a factor. We have mentioned the innate element, which is also noteworthy, and perhaps even more noteworthy, in relation to the general phenomenon of sexual symbolism or sexual variation.It turns out that among all the changes, all kinds of fetishes have their own innate foundation, but this kind of foundation is still the most unclear. What can be seen clearly is some accidents that occurred in the experience of childhood. The relationship between emotions and things, or the psychological blow or shock caused by special events (the above section said that the beginning of fetishism is not easy to refer to the occurrence of special events, of course, it is only for some examples. , not a general theory).The phenomenon of homosexuality is also a kind of divergent change. Its innate root is much deeper than that of fetishism. The occurrence and development of homosexuality is a natural trend. in vain.The occurrence of fetishism may also depend on a psychological basis of nervousness, timidity, and premature maturity, that is, there must be a genetic basis of neuropathy, and it can usually be traced back to an acquired condition. The starting point of sexual emotion, that is, an event in early life that can arouse strong sexual emotions, although this starting point may not be found in many cases, it is often found in general. This kind of connection between emotion and things, even in the most normal people, may not be encountered in the early experience. How much this connection will affect the future life perception depends on a person's emotional acceptance. The difficulty of feeling is transferred, or, it depends on the size of his genetic variation tendency.Undoubtedly, too early development is a convenient condition for the emergence of a divergence. A child, for example, in the process of germination of spring, before the normal line of sexual desire is determined, has an abnormally sensitive reaction to the opposite sex. They are most likely to be dominated by symbolic phenomena, and they are hooked as soon as they encounter something with symbolic meaning.The depth of the symbolic meaning, of course, also varies from person to person, and each one is different.We can roughly divide it into three degrees.A person of ordinary sensibilities may not see this meaning at all, but to a person with quick nerves and rich imagination, it is the finishing touch of all passions, the most fascinating point of all.Furthermore, in a person whose nerves are particularly fragile and easily shaken, once a symbolic phenomenon has taken root psychologically, it becomes an absolutely indispensable condition for the use of affection, if there is no such condition in the lover or around him , it is not a lover at all, and finally, when it comes to a person who is completely mentally unsound, a symbol will expand to become the object of all love; the opposite sex is no longer needed here, she becomes a wart of the symbol, A waste can be shelved.So far, only the symbol is worth noting, and as long as the symbol is in place, there is no fear of not being able to satisfy the sexual desire.Among these three degrees, the first one is relatively normal, the second one is somewhat pathological, and the third one is completely abnormal. In one or two degrees, although the symbolic phenomenon exists, the whole woman is still indispensable, so the functions of sexual intercourse and procreation still have their place more or less; Neither is necessary, and it is impossible to reproduce, and it will become a kind of sickness. Kraft-Epping believes that shoe love is mostly a kind of sadomasochism, but because it turns a symbolic phenomenon, it does not seem very obvious.When a masochist sees the person he loves, he always has to show some respect and submission, and feet and shoes are a symbol of this psychology of submission and submission.This point of view is probably wrong.Maul's view is more reasonable. He believes that shoe love or foot love is often related to sadomasochistic love. "Garnier has the same opinion, but he is careful to show us that in many cases the connection cannot be found. On the one hand, we can fully admit this common relationship, but if we want to confuse foot love with sadomasochism, then we have to be very careful.From the broad sense of symbolic phenomena we understand, both masochism and foot fetishism can be regarded as part of symbolic phenomena, and they might as well be compared.But the symbols of the two parties are really different from the things they symbolize; as far as the masochist is concerned, the impulse and behavior of groveling are symbols, while the worship and admiration of the lover is the thing symbolized.In the case of a foot or shoe lover, the foot or the shoe is the symbol, and all the best, most luxurious, and most feminine expressions of the lover's personality are the things symbolized.Although both sides have their own symbols and what they symbolize, they are two completely different phenomena after all.The behavior of masochistic love is sometimes like foot fetish or shoe fetish, but it is just like; for the masochist who uses shoes, the shoes are by no means a symbol, but a tool for exercising his impulse; for him, The real sex symbol is not the chain, but a self-inflicted emotion.Conversely, for foot lovers, feet or shoes are not just a tool, but a real symbol, something not to be worshiped by worship, and an idealized object. It is necessary to be extremely reverent when rubbing hands, and even more so when imagining. It is inevitable to forget meals and waste sleep.Foot lovers probably don't need to act subserviently, and they don't have the slightest feeling of self-contempt and contempt.Not only not, but it is often counterproductive. The French writer Breton mentioned above is a typical example of foot fetishism. He repeatedly said that he wants to "conquer" any woman who can impress his foot fetish tendencies. They; when he was a child, he had taken a special liking to a woman who was so fragile and in a state of ecstasy, because he felt that it would be easy to conquer such a woman.The character and attitude of Breton in his life are automatic, rich and masculine, not close to sadomasochism. To decide whether an example is fetish or sadomasochistic, we must take into account the person's intellectual and emotional attitudes. Two people may have the same sexual behavior, but the behavior may mean very different things to each other. Same.Kraft-Epping believes that anyone who is willing to be trampled on by others is definitely a sadomasochist.This is wrong.This kind of willing expression may only be related to the phenomenon of foot fetish, and there is no desire to be conquered during it. He is unwilling to teach others to trample on him just for self-inflicted abuse.There is a very good example in the author's records. This man is known to the author and is now dead. He does not dislike being trampled on him, but he has always been a very powerful person who is eager to make progress and does not accept orders from others. .Marchand and Fuller later documented a similar case, noting that this man, too, showed no signs of masochism.Even in the process of foot fetish development, there is a tendency to be masochistic in the middle, it is a latecomer, subsidiary, and a parasitic thing in the symbolic phenomenon. The desire that foot lovers sometimes feel to be trampled by others is also very interesting in itself, because this desire expresses not only a fetish's interestingness in the narrow sense, but also all the fascinating things that symbolize the broad sense. Strength; for foot lovers, a lover's foot or shoe is more than a physical object to be admired.It is a center of force, a mechanism that exerts pressure, it is alive, it is alive, it is not a still life, and it is not just for symbolic purposes.The force it expresses in action is practically equal to the force expressed by the sexual organs in action.Therefore, it is also a symbolic phenomenon. Compared with other still life fetishes, foot fetish is completely different; foot fetish is a vivid symbolic phenomenon, and the satisfaction it gives people comes from its dynamics. This kind of dynamic, because it also has a rhythm and uses the same pressure, is the most reminiscent of the basic dynamic of sexual intercourse.Charcot and Magnan observed an example of a foot fetish, particularly fond of driving nails into women's shoes.When nailed, its sexual excitement reaches its extreme, which is clearly a sign of sexual intercourse; the nail's movement is not the same as that of the foot or the shoe itself, but a tendency to be intoxicated with movement is the same. Before ending the discussion of sexual fetishism, we might as well mention the so-called anti-fetishism (anti-fetishism). This term was proposed by the Italian research criminologist Lambroso in 1897. A strong sexual aversion to a character or object, which may arouse excitement in one place, but is counterproductive in this case, is the phenomenon of anti-fetishism.Lang specifically linked anti-fetishism to a person's aversion to sexual phenomena before and after the onset of puberty.Hirschfeld, who has also adopted the term, considers this antipathy to be of considerable importance.Binswanger is in favor of adding a "minus" to the noun of fetishism. ● Section 5 Fur Love and Animal Love Now we have to discuss another kind of sex symbol.This kind of sexual symbolism is somewhat similar to fetishism. The difference is that although the object of love or fetish is not unrelated to the body, it is usually not connected with the human body. This is obviously the same as the previous discussion. Objects such as personality or clothing are quite different.Phenomena of this kind include all animal products that are sexually arousing to man, such as fur or leather without hair, as well as the movement of animals, especially the spectacle of mating behavior, etc.These phenomena are based on similar associations; mating teaches people to associate with human sexual intercourse, and animals become symbols of humans, so they may as well be included in the symbolic phenomena of sex. These phenomena can be divided into several subcategories. (1) People in general, especially young people, sometimes experience sexual pleasure when they see animals mating.Someone coined a term for this, called inixoscopic zoophilia.This is within the normal range of variation.The animal fur and leather love mentioned in the title is a different faction of this first category. (2), in some other cases, the result of rubbing on animals can also arouse sexual excitement or sexual satisfaction; this is a narrow sense of sexual fetishism, Kraft-Epping calls it the zoophilia of sexual love (Zoophilia erotica). (3) There are other examples that like to compare the behavior of having sex with animals, or even actually mating with animals.What this example shows is not a fetish phenomenon in the narrow sense, but it has not gone beyond the scope of the symbolic phenomenon of sex that we understand.This third category might as well be called bestiality (Kraft. Epping's term is zoocerastia), or bestiality for short.In fact, bestiality can be divided into two factions: one is more natural, and the person involved is not abnormal in personality, but because of the low level of civilization, he does not know how to discipline himself.The other faction may be some people with high educational attainment and social status, but because of their mental illness and weak will, they can't cut it at all.These two factions might as well be called the wild bestiality (bestiality) and the pathological bestiality respectively (it can be called the zooerastia of Clarke). Among children, both male and female, the mating of animals is often a mysterious sight, and it is most worth watching. This is natural and unavoidable.Because in the eyes of children, this scene is rich in the so-called "dismantling diorama". the value of.The phenomenon of sexuality is more or less a taboo subject for children. What cannot be seen between humans is actually seen among beasts. Isn't it tantamount to the debunking of a great mystery?Moreover, this secret is not only someone else's, and children do not fail to feel agitated and struggling in their own bodies. Sexual excitement.As far as general observations are concerned, it seems that girls are more likely to have this interest than boys.Among adults, this kind of interest naturally exists, and most of them are women. In Britain and France in the sixteenth century, royal and noble women almost openly expressed this kind of interest, that is, they couldn't help looking for this scene to watch. .In modern times, many people thought this kind of scene was indecent, and liking to see this kind of scene was more or less a manifestation of lust and lust, and it was also a kind of pathology. To the unsteady mind this is true, but the sight itself is indifferent. It is not difficult to understand why speculating and watching animals mating is a symbol of sexual emotion. If you have this interest in childhood, it is quite normal as a symbolic expression.However, between this fetishism and the fetishism discussed in the previous section, there is another school of symbolic phenomena, which is very complicated.This faction is the so-called stuff-fetishism.The object of animal fur and leather love is fur and leather or goods similar to fur and leather, which can generally be said to be products of animals.This school of phenomena is relatively complicated, and it includes not only one kind of fetish on the surface, but also not only one type of expression of lust in behavior.There are many examples of unavoidable sexual interest in the clothes worn by women, because most of the clothes are made of animal fur, leather or other similar ingredients.In many cases, we found that the expression of sexual desire is focused on the aspect of touch, that is, the person concerned particularly likes to touch and play with the products of this type of animal, so as to obtain sexual excitement and satisfaction.In addition, in some cases, the object of love may be the beautiful animal with fur. Some are very conscious, while others exist in the subconscious and not very consciously. That's why animal fur and leather become fetishes, while furry animals are fetishes. The attraction of hides is especially strong, probably for this reason.We might as well regard hair-fctishism as a transitional hub between human body fetishism and animalism, and discuss it under animalism.Human hair is the same thing as animal hair. Although it is a part of the human body, it can be divided and separated from the human body.From this point of view, human hair and animal fur can be classified as one kind of thing.实际上，它比兽毛皮革更容易成为恋物，其重要性要远在兽毛皮革之上。克拉夫特-埃平说过， 毛发的诱惑力极大，它和性择的视、听、嗅、触四种感觉全有关系。 严格地说，发恋应当属于上节所讨论的物恋现象，因为发和脚一样，都是人体的一部分。不过因为它可以从身上截割下来，而即使发所从出的本人下在，它也足以引起性的反应，事实上便很可以和衣服、鞋、手绢、、手套等物相提并论。 从心理的立场论恋发并不成为什么特别的问题，不过一则因为发的性的效能特别广大（眼睛而外就轮到它了），再则因为编成辫子或扎成辫子之后，它是很容易从头上截取下来，因而从法医学的立场，它是很可以引起复杂的问题的。 在西方犯罪者中，有一种人特别喜欢切取女人的头发，这种人有个特称，就叫头发截劫者（hair-despoiler， 法文叫coupeur desnattes ， 德文叫Zopfabschneider）。自女人剪发之风盛行，这种人的活动已日见减少， 但从前在各国的大都会里都可以找得到，而曾被研究得最仔细的例子则发生在法京巴黎。 窃发者大都是一些神经脆弱而遗传恶劣的人，他们对于女人头发的爱不忍释，有的在早年即已开始，有的则发展较迟，大抵总在一度严重的热病之后。所恋的发有的是通常的散发，有的是辫子。大抵所恋的只是二者之一，即不是散发，便是发辫，一个人兼恋两种的可以说是没有的。此种人摸到女发，在切取的时候，就会感到性的兴奋以至于发生射精作用。割取到的发，在后来手淫时，也有用处。 大致说，截劫女发的人是纯粹的物恋者，在他所得到的快感里倒并没有施虐恋的成分。 兽毛皮革的对象，最普通的是带毛的皮货和类似此种皮货的丝绒；其次是鸟羽、丝织品和不带毛的皮革。总之，直接间接都是动物身上的产品。其中最有趣的也许是皮货。因为皮货所引起的性恋又往往和被虐恋有些联带关系。霍尔曾经告诉世人：儿童的情绪生活里，对于皮货的爱或憎，是相当普遍的。即在婴儿时期，即在始终没有和动物发生过接触的幼儿中，这种爱憎的心理也可以找到。大多数比较纯粹的兽毛皮革恋的例子也似乎都有一些先天的根苗，因为这种物恋情绪的产生，不但很早，而且找不到什么特别的起因。兽毛皮革恋所牵涉到的官觉，大多都是触觉，只有极少数的例子与视觉有关。假如性的知觉是由怕痒的知觉演变出来的话，那我们不妨说此种物恋的象征现象多少是怕痒心理的一个先天的歧变，不过这种歧变只适用于对动物的接触罢了。 由这种根据触觉的歧变再进一步，我们就到达了前面所提的性爱的动物恋了。 该名词是克拉夫特-埃平起的，克氏也记录着一个很富有代表性的例子。 这例子是一个先天神经上便有病态的人，智力相当高，但很清瘦，血色也不好，性的能力也薄弱他从幼年起便对家畜特别表示宠爱，尤其是对犬猫。每次在它们身上抚摸着玩，他就感到一些性的情绪。但在那时他还是一个天真烂漫的孩子，根本不知道性是什么东西。到了春机萌发的年龄，他方才明白这种特殊的情绪是有性的意义的，遂设法加以纠正。他居然成功了，但从此以后他就常做性爱的梦，而梦境中总有猫犬一类的动物在场，一觉醒来，又不免手淫。而手淫之际，意念中也总有这一类动物的成分。同时他却并没有和这一类动物交配的欲念。实际上他见了动物就觉得可爱，起初不问那动物是雄的还是雌的。总之，他的性观念，在这一方面倒没有什么不正常。这样一个例子所表示的似乎是完全建筑在触觉上的一种物恋现象，比起一般的兽毛皮革恋来，它是进了一步，比起人兽相交来，它的程度还不够，易言之，它是介乎二者之间的。 克氏认为人兽相交与性爱的动物恋是截然不同两事。这见解笔者以为是不能接受的。笔者以为从性爱的动物恋到人兽相交，中间只是程度的不齐，而不是品类的不同，实际上是一路的现象，所不同的是，犯兽交的人大抵知能要薄弱些或精神上要多些病态罢了。同时，前文不是说过人兽相交有两派，一是棒狂的兽交，一是病态的兽交么？这两派也是不能绝对划分的。在所谓棒狂的兽交的例子里，我们如果加以仔细的研究，恐怕十有八九可以找到一些心理的变态。冒尔说得好，我们在癖（vice）与病（disease）之间，是很难划一条清楚的界线的。 这句话在这里也正很适用。 讨论到兽交，我们就到达了这类歧变中最粗野而又最屡见不鲜的一个方式了。 凡是用和动物交配或其他紧密接触的方式而取得性满足的行为，我们都叫做兽交。