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GENERAL PREFACE
THE EVOLUTION OF MODESTY-1.1
THE EVOLUTION OF MODESTY-1.2
THE EVOLUTION OF MODESTY-1.3
THE EVOLUTION OF MODESTY-1.4
THE EVOLUTION OF MODESTY-1.5
THE EVOLUTION OF MODESTY-1.6
THE EVOLUTION OF MODESTY-2.1
THE EVOLUTION OF MODESTY-2.2
THE EVOLUTION OF MODESTY-2.3
THE EVOLUTION OF MODESTY-2.4
THE EVOLUTION OF MODESTY-2.5
THE EVOLUTION OF MODESTY-3
THE EVOLUTION OF MODESTY-4
THE PHENOMENA OF SEXUAL PERIODICITY-1.1
THE PHENOMENA OF SEXUAL PERIODICITY-1.2
FOOTNOTES
THE PHENOMENA OF SEXUAL PERIODICITY-2.1
THE PHENOMENA OF SEXUAL PERIODICITY-2.2
THE PHENOMENA OF SEXUAL PERIODICITY-2.3
THE PHENOMENA OF SEXUAL PERIODICITY-3.1
THE PHENOMENA OF SEXUAL PERIODICITY-3.2
THE PHENOMENA OF SEXUAL PERIODICITY-3.3
THE PHENOMENA OF SEXUAL PERIODICITY-3.4
THE PHENOMENA OF SEXUAL PERIODICITY-3.5
FOOTNOTES
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.1
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.2
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.3
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.4
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.5
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.6
FOOTNOTES
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-2.1
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-2.2
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-2.3
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-2.4
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.1
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.2
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.3
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.4
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.5
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.6
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.7
FOOTNOTES
APPENDIX A-1.1
APPENDIX A-1.2
APPENDIX B-1.1
APPENDIX B-1.2
APPENDIX C-1.1
APPENDIX C-1.2
INDEX OF AUTHORS

importance of feminine modesty, and declare that the best woman is "she 

who sees not men and whom they see not."[16] This deep-rooted modesty of 

women towards men in courtship is intimately interwoven with the marriage 

customs and magic rites of even the most primitive peoples, and has 

survived in many civilized practices to-day.[17] The prostitute must be 

able to simulate the modesty she may often be far from feeling, and the 

immense erotic advantage of the innocent over the vicious woman lies 

largely in the fact that in her the exquisite reactions of modesty are 

fresh and vigorous. "I cannot imagine anything that is more sexually 

exciting," remarks Hans Menjago, "than to observe a person of the opposite 

sex, who, by some external or internal force, is compelled to fight 

against her physical modesty. The more modest she is the more sexually 

exciting is the picture she presents."[18] It is notable that even in 

abnormal, as well as in normal, erotic passion the desire is for innocent 

and not for vicious women, and, in association with this, the desired 

favor to be keenly relished must often be gained by sudden surprise and 

not by mutual agreement. A foot fetichist writes to me: "It is the 

_stolen_ glimpse of a pretty foot or ankle which produces the greatest 

effect on me." A urolagnic symbolist was chiefly excited by the act of 

urination when he caught a young woman unawares in the act. A fetichistic 

admirer of the nates only desired to see this region in innocent girls, 

not in prostitutes. The exhibitionist, almost invariably, only exposes 

himself to apparently respectable girls. 

 

A Russian correspondent, who feels this charm of women in a 

particularly strong degree, is inclined to think that there is an 

element of perversity in it. "In the erotic action of the idea of 

feminine enjoyment," he writes, "I think there are traces of a 

certain perversity. In fact, owing to the impressions of early 

youth, woman (even if we feel contempt for her in theory) is 

placed above us, on a certain pedestal, as an almost sacred 

being, and the more so because mysterious. Now sensuality and 

sexual desire are considered as rather vulgar, and a little 

dirty, even ridiculous and degrading, not to say bestial. The 

woman who enjoys it, is, therefore, rather like a profaned altar, 

or, at least, like a divinity who has descended on to the earth. 

To give enjoyment to a woman is, therefore, like perpetrating a 

sacrilege, or at least like taking a liberty with a god. The 

feelings bequeathed to us by a long social civilization maintain 

themselves in spite of our rational and deliberate opinions. 

Reason tells us that there is nothing evil in sexual enjoyment, 

whether in man or woman, but an unconscious feeling directs our 

emotions, and this feeling (having a germ that was placed in 

modern men by Christianity, and perhaps by still older religions) 

says that woman _ought_ to be an absolutely pure being, with 

ethereal sensations, and that in her sexual enjoyment is out of 

place, improper, scandalous. To arouse sexual emotions in a 

woman, if not to profane a sacred host, is, at all events, the 

staining of an immaculate peplos; if not sacrilege, it is, at 

least, irreverence or impertinence. For all men, the chaster a 

woman is, the more agreeable it is to bring her to the orgasm. 

That is felt as a triumph of the body over the soul, of sin over 


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