sense, not of the suppression of natural impulses nor even of the instillation of sound rules and maxims for their control, not of the pressing in but of the leading out of the individual’s special tendencies.[1] It removes inhibitions, even inhibitions that were placed upon the individual, or that he consciously or unconsciously placed upon himself, with the best moral intentions, and by so doing it allows a larger and freer and more natively spontaneous morality to come into play. It has this influence above all in the sphere of sex, where such inhibitions have been most powerfully laid on the native impulses, where the natural tendencies have been most surrounded by taboos and terrors, most tinged with artificial stains of impurity and degradation derived from alien and antiquated traditions. Thus the therapeutical experience of the psychoanalysts reinforces the lessons we learn from physiology and psychology and the intimate experiences of life.
Sexual activity, we see, is not merely a bald propagative act, nor, when propagation is put aside, is it merely the relief of distended vessels. It is something more even than the foundation of great social institutions. It is the function by which all the finer activities of the organism, physical and psychic, may be developed and satis-
- ↑ See, for instance, H. W. Frink, Morbid Fears and Compulsions, 1918, Ch. X.
