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SUPPLEMENTS, 1918-20 and 1921-23, separately, 1s. each net; postage 2d. LONDON: 136 GOWER STREET & 24 GOWER PLACE, W.C.1 SEXUAL AND SOCIAL SENTIMENTS1 BY J. C. FLÜGEL. I. The antagonism between sexual and social sentiments (pp. 139–141). II. The instinctual forces involved in this antagonism (pp. 141-144). III. Nature of the psychological differences between sexual and social relationships (pp. 144-147). IV. 'Homosociality' and 'heterosociality' (pp. 147-151). V. The predominance of male homosociality (pp. 151–152). VI. The cause of this predominance (pp. 152-158). VII. The increasing sociality of women (pp. 158-159). VIII. The predominantly heterosocial direction of women's sociality (pp. 159-161). IX. The role of the family in the formation of social sentiments (pp. 161-163). X. The varying nature of the psychological relationship between the family and society (pp. 163–168). XI. The co-operation of sexual and social instincts (pp. 168-174). I. IN a paper in an earlier volume of this Journal2 I endeavoured to indicate in broad outline the biological background of the intra-psychic conflict which results in the general tendency towards the repression of sexual tendencies and to show that this intra-psychic conflict, which Freud's work had brought into such striking prominence, could, from certain points of view, be looked upon as the psychological aspect of that biological antagonism between Individuation and Genesis to which Herbert Spencer had already drawn attention. At one point in that paper3 I pointed out that in man the higher degrees of individuation are closely bound up with the processes of socialization, so that the antagonism in question may often appear in the form of a struggle between the social forces and their psychical representatives within the 1 Based on a paper read to the Birmingham Branch of the British Psychological Society, Feb. 24th, 1927. 2 "On the Biological Basis of Sexual Repression and its Sociological Significance," this Journal, 1921, 1, p. 225. 3 Ibid. p. 248. Med. Psych. VII 10 mind upon the one hand and the sexual trends upon the other. It is to a consideration of certain aspects of this latter struggle that the present communication is devoted. Superficial observation of human existence under present-day conditions shows clearly that, just as there is a certain inevitable incompatibility between the full gratification of the sexual and reproductive powers on the one hand and the full utilization and enjoyment of the individual's highest powers of sublimation on the other, so also is there an evident clash of interest between the sexual and the social sides of life. A man who falls in love tends to lose some or all of the sentiments that he has in common with his fellows and that bind him to them in a common social life. He becomes less obviously gregarious, avoids crowded places, neglects the company of his friends and may even (though this is less inevitable) become indifferent to the desires and interests which he shares with these friends, the interests connected with his professional, social, political and recreative activities. On the other hand he acquires a new and absorbing pre-occupation in which others do not share. A formal betrothal makes matters no better in this respect, and marriage, though to some extent it paves the way to a fresh equilibrium, opens up a long vista of domestic responsibilities, all calculated to diminish the time and energy for interest and activities of a more social nature. Under these circumstances it would be quite comprehensible if the surviving members of some bachelor circle, seeing their ranks continuously depleted by those who have succumbed to matrimony, were to repeat Maxim de Traille's words "C'est désespérant, nous nous marions tous"; words of which Stevenson reminds us in his eloquent treatment of this very theme in the opening pages of Virginibus Puerisque. The phrase "égoïsme à deux," so often applied to lovers who, in their mutual pre-occupation, are forgetful of the claims of others, adequately emphasizes also the irritation that may be caused by the relatively asocial character of sexual love. Our great social institutions, our schools and colleges, our clubs, our armies and our churches, are all concerned in some degree or other to keep sex at a distance. Religion, always a great social force and in Christianity one of the greatest socializing tendencies that the world. has ever known, has usually seen in sex a disruptive influence and has endeavoured as far as possible to substitute an altruistic love of God and of our fellow man in which the sex passions shall as far as possible be absent; while political movements which have emphasized the need of love of man for man, if less hostile to all manifestations of sex (since they lack the ascetic trend so prominent in most religions) are at any rate opposed to the more permanent and absorbing sex relations of a monogamic character1. Our business here is to enquire into the psychological and sociological bases of this antagonism. Before we do so, however, it may be well to say a word about the meaning of the terms 'sexual' and 'social' as they will be used here, although any definitions of this kind can only be of the most provisional and tentative character, since any attempt at more precise formulation would at once land us in difficult problems of a highly controversial nature. By 'sexual' (as applied to psychological material) we mean those mental processes which tend specifically to lead up to, and (ultimately) to accompany, the reproductive act or such substitutive acts as may give gratification of a kind that is usually associated with this act. Though narrower than the meaning usually given to 'sexual' by psycho-analytic writers, such a view of the sexual still has a wide range, including the phenomena of courtship and romantic love upon the one hand and auto-erotism and the perversions on the other. Accepting this, we may then go on to designate as 'social' the mental processes, other than sexual, which tend to foster and accompany harmonious co-operation between the individuals of groups other than those directly determined by family relationship. The 'social' in this sense obviously covers a wide field. It embraces for instance that need for, and pleasure in, the presence of our fellows, together with the sensitivity to their opinion, which has been so largely emphasized by writers on Social Psychology. But it also includes conceptual factors, such as love for and pride in a social group as distinct from the individuals composing it-factors which, as has often been pointed out, are of the very first importance for the higher forms of social conduct. II. A thoroughgoing psychological examination of the antagonism here in question would involve an exact determination of the sources of the conative (instinctual) energy engaged in the struggle upon either side. In the present vast uncertainty concerning the nature and interrelations of the instinctual energies, any such precise determination is of course. impossible. There would appear, however, to be two main trends of thought upon the matter. On the one hand are a group of well-known 1 As regards Christianity, Mr Bernard Shaw has admirably treated this matter in his Preface to Androcles and the Lion. |