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Updated: June 11, 2025
As much as he not only wanted to end his promiscuity but sever sexuality completely for the rationale that pleasure bonding was a selfish love that stunted his ability to care for someone altruistically, he was unable or unwilling to do it. The touch, smell, and taste of human flesh were inordinate delights that bypassed his abstemious and acetic intentions.
But this extension has a certain justification in view of the fact that these manifestations can be seen to be definitely related to the ordinary adult forms of sexuality.
We note that on our way towards the truth we have at first enormously exaggerated the distinctions between the infantile and the mature sexual life, and we therefore supplement what has been said with a correction. The infantile manifestations of sexuality determine not only the deviations from the normal sexual life but also the normal formations of the same.
But it is certainly conceivable, along the lines of measurement suggested by the Binet tests and others, that a scale of evaluation of the secondary sex traits may be elaborated, which would turn out as valuable in understanding the frictions of the individual, and more concretely, that aspect of it to which pathologists of the mind are tracing so much needless misery and suffering: maladjusted sexuality, expressed and suppressed.
Would it not be worse than now to end his life no more master of the self than that and to have made sexuality the sole subject of study and preoccupation as he had done for decades? He was not sure, although to feel better about himself he averred it silently as if he were so. He told himself that there was nothing to feel guilty about. It was the clay of life.
In response to this I should like to ask the Freudian school what it means by "censor," "wish," "unconscious," "sexual," and other similar and constantly used terms which form the stronghold of their defenses. I have shown, at least to my own satisfaction, that the conception of sexuality is not at all clear to any of the Freudian school, including Freud himself. This should by no means be so.
Man offers woman support and love; woman enjoying freedom, self-respect, health, personal and mental competency, gives herself to man in the boundless sincerity of an unselfish union. In their system, love is made synonymous with sexuality, and there is no doubt, but what woman is only a plaything to gratify animal caprice.
However the same paths through which sexual disturbances encroach upon the other functions of the body must in health be supposed to serve another important function. It must be through these paths that the attraction of the sexual motive-powers to other than sexual aims, the sublimation of sexuality, is accomplished.
What sexuality! like the lust of spring or the push of tides. What welcome to death, as only the night which proves the day!
Goethe confesses that at first he himself 'had credulously put up with the ruling dogma of sexuality'. He was first made aware of the invalidity of this analogy by Professor Schelver who, as Superintendent of the Jena Botanical Institute, was working under Goethe's direction and had trained himself in Goethe's method of observing plants.
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