Tag Archives: masturbation

Addiction and Onanism

What part of a gambler’s long-buried childhood is it that forces its way to repetition in his obsession for play? The answer may be divined without difficulty from a story by one of our younger writers. Stefan Zweig, who has incidentally devoted a study to Dostoevsky himself (1920), has included in his collection of three stories Die Verwirrung der Gefohle [Confusion of Feelings] (1927) one which he calls “Vierundzwanzig Stunden aus dem Leben einer Frau” [“Four-and-Twenty Hours in a Woman’s Life”]. This little masterpiece ostensibly sets out only to show what an irresponsible creature woman is, and to what excesses, surprising even to herself, an unexpected experience may drive her. But the story tells far more than this. If it is subjected to an analytical interpretation, it will be found to represent (without any apologetic intent) something quite different, something universally human, or rather something masculine. And such an interpretation is so extremely obvious that it cannot be resisted. It is characteristic of the nature of artistic creation that the author, who is a personal friend of mine, was able to assure me, when I asked him, that the interpretation which I put to him had been completely strange to his knowledge and intention, although some of the details woven into the narrative seemed expressly designed to give a clue to the hidden secret.

In this story, an elderly lady of distinction tells the author about an experience she has had more than twenty years earlier. She has been left a widow when still young and is the mother of two sons. who no longer need her. In her forty-second year, expecting nothing further of life, she happens, on one of her aimless journeyings, to visit the Rooms at Monte Carlo. There, among all the remarkable impressions which the place produces, she is soon fascinated by the sight of a pair of hands which seem to betray all the feeling of the unlucky gambler with terrifying sincerity and intensity. These hands belong to a handsome young man–the author, as though unintentionally, makes him of the same age as the narrator’s elder son–who, after losing everything, leaves the Rooms in the depth of despair, with the evident intention of ending his hopeless life in the Casino gardens. An inexplicable feeling of sympathy compels her to follow him and make every effort to save him. He takes her for one of the importunate women so common there and tries to shake her off; but she stays with him and finds herself obliged, in the most natural way possible, to join him in his apartment at the hotel, and finally to share his bed. After this improvised night of love, she exacts a most solemn vow from the young man, who has now apparently calmed down, that he will never play again, provides him with money for his journey home and promises to meet him at the station before the departure of his train. Now, however, she begins to feel a great tenderness for him, is ready to sacrifice all she has in order to keep him and makes up her mind to go with him instead of saying goodbye. Various mischances delay her, so that she misses the train. In her longing for the lost one she returns once more to the Rooms and there, to her horror, sees once more the hands which had first excited her sympathy: the faithless youth had gone back to his play. She reminds him of his promise, but, obsessed by his passion, he calls her a spoil-sport, tells her to go, and flings back the money with which she has tried to rescue him. She hurries away in deep mortification and learns later that she has not succeeded in saving him from suicide.

The brilliantly told, faultlessly motivated story is of course complete in itself and is certain to make a deep effect upon the reader. But analysis shows us that its invention is based fundamentally upon a wishful phantasy belonging to the period of puberty, which a number of people actually remember consciously. The phantasy embodies a boy’s wish that his mother should herself initiate him into sexual life in order to save him from the dreaded injuries caused by masturbation. (The numerous creative works that deal with the theme of redemption have the same origin.) The “vice” of masturbation is replaced by the addiction to gambling; and the emphasis laid upon the passionate activity of the hands betrays this derivation. Indeed, the passion for play is an equivalent of the old compulsion to masturbate; “playing” is the actual word used in the nursery to describe the activity of the hands upon the genitals. The irresistible nature of the temptation, the solemn resolutions, which are nevertheless invariably broken, never to do it again, the stupefying pleasure and the bad conscience which tells the subject that he is ruining himself (committing suicide)–all these elements remain unaltered in the process of substitution. It is true that Zweig’s story is told by the mother, not by the son. It must flatter the son to think: “if my mother only knew what dangers masturbation involves me in, she would certainly save me from them by allowing me to lavish all my tenderness on her own body.” The equation of the mother with a prostitute, which is made by the young man in the story, is linked up with the same phantasy. It brings the unattainable woman within easy reach. The bad conscience which accompanies the phantasy brings about the unhappy ending of the story. It is also interesting to notice how the façade given to the story by its author seeks to disguise its analytic meaning. For it is extremely questionable whether the erotic life of women is dominated by sudden and mysterious impulses. On the contrary, analysis reveals an adequate motivation for the surprising behaviour of this woman who had hitherto turned away from love. Faithful to the memory of her dead husband, she had armed herself against all similar attractions; but–and here the son’s phantasy is right–she did not, as a mother, escape her quite unconscious transference of love on to her son, and Fate was able to catch her at this undefended spot.

If the addiction to gambling, with the unsuccessful struggles to break the habit and the opportunities it affords for self-punishment, is a repetition of the compulsion to masturbate, we shall not be surprised to find that it occupied such a large space in Dostoevsky’s life. After all, we find no cases of severe neurosis in which the auto-erotic satisfaction of early childhood and of puberty has not played a part; and the relation between efforts to suppress it and fear of the father are too well known to need more than a mention.

Sigmund Freud, “Dostoevsky and Parricide,” 1928

 

Onanism

Marcel Duchamp

In considering the question of abstinence, far too little distinction is made between two forms of it, namely, abstention from any kind of sexual activity at all, and abstention from heterosexual intercourse. Many who are proud of maintaining abstinence successfully have only been able to achieve it with the help of masturbation and other similar means of satisfaction, which are connected with the auto-erotic sexual activities of early childhood. But this very connection makes these substitutive measures of sexual satisfaction by no means harmless; they predispose to the numerous forms of neurosis and psychosis, which are conditional on a regression of the sexual life to its infantile form. Nor does masturbation at all correspond to the ideal demands of civilized sexual morality, and it therefore drives young people into the same conflicts with the ideals of education which they design to escape by abstinence. Further, the character is undermined in more ways than one by this indulgence; first, because it shows the way to attain important aims in an otiose manner, instead of by energetic effort, in line with the view that the attitude to sex is the prototype of the attitude to life; and secondly, because in the phantasies accompanying this gratification the sexual object is exalted to a degree which is seldom to be reproduced in reality. A witty writer, K. Kraus in the Vienna Fackel, has, as it were, expressed this truth paradoxically in the cynical saying: “Coitus is merely an unsatisfactory substitute for onanism!”


Sigmund Freud, “Civilized’ Sexual Morality and Modern Nervousness” (1908)