montvid · February 23, 2021 18:31
diff --git a/gistfile1.txt b/gistfile1.txt
 It is held in the world, that the sexual organs have two distinct functions, viz., the urinary and the propagative. We affirm that they have three - the urinary, the propagative, and the amative, i. e., they are conductors, first of the urine, secondly of the semen, and thirdly of the social magnetism.

 Sexual intercourse, pure and simple, is the conjunction of the organs of union, and the interchange of magnetic influences, or conversation of spirits, through the medium of that conjunction.

 On the one hand, the seminal discharge can be voluntarily withheld in sexual connection; and on the other, it can be produced without sexual connection, as it is in masturbation. This latter fact demonstrates that the discharge of the semen and the pleasure connected with it is not essentially social, since it can be produced in solitude; it is a personal and not a dual affair. This, indeed, is evident from a physiological analysis of it. The pleasure of the act is not produced by contact and interchange of life with the female, but by the action of the seminal fluid on the internal nerves of the male organ. The appetite and that which satisfies it are both within the man, and of course the pleasure is personal, and may be obtained without sexual intercourse. We insist, then, that the amative function - that which consists in a simple union of persons, making "of twain one flesh," and giving a medium of magnetic and spiritual interchange - is a distinct and independent function, as superior to the reproductive as we have shown amativeness to be to propagation.

 We may strengthen the preceding argument by an analogy. The mouth has three distinct functions, viz., those of breathing, eating, and speaking. Two of these, breathing and eating, are purely physical; and these we have in common with the brutes. The third function, that of speaking, is social, and subservient to the intellectual and spiritual. In this we rise above the brutes. They are destitute of it except in a very inferior degree. So, the two primary functions of the sexual organs - the urinary and reproductive - are physical, and we have them in common with the brutes. The third, viz., the amative, is social, and subservient to the spiritual. In this again we rise above the brutes. They have it only as a bait to the reproductive. As speech, the distinctive glory of man, is the superior function of the mouth, so the social office of the sexual organs is their superior function, and that which gives man a position above the brutes.

 On the same principle we may account for the process of "cooling off" which takes place between lovers after marriage and often ends in indifference and disgust. Exhaustion and self-reproach make the eye evil not only toward the instruments of excess, but toward the person who tempts to it. In contrast with all this, lovers who use their sexual organs simply as the servants of their spiritual natures, abstaining from the propagative act, except when procreation is intended, may enjoy the highest bliss of sexual fellowship for any length of time, without satiety or exhaustion; and thus marriage life may become permanently sweeter than courtship or even the honey-moon.

 Fourthly, this method of controlling propagation is effectual. The habit of making sexual intercourse a quiet affair, like conversation, restricting action of the organs to such limits as are necessary to the avoidance of the sensual crisis, can easily be established, and then there is no risk of conception without intention.

 We believe the time will come when involuntary and random propagation will cease, and when scientific combination will be applied to human generation as freely and successfully as it is to that of other animals. The way will be open for this when amativeness can have its proper gratification without drawing after it procreation, as a necessary sequence. And at all events, we believe that good sense and benevolence will very soon sanction and enforce the rule that women shall bear children only when they choose. They have the principal burdens of breeding to bear, and they rather than men should have their choice of time and circumstances, at least till science takes charge of the business.

 But the man who under the cover of social intercourse commits the propagative act, leaves his child with the woman in a more oppressive way than if he should leave it full born in her apartment; for he imposes upon her not only the task of breeding and providing for it, but the sorrows and pains of pregnancy and childbirth. It is right that law, or at least public opinion, should frown on such proceedings even more than it does; and it is not to be wondered at that women, to a considerable extent, look upon ordinary sexual intercourse with more dread than pleasure, regarding it as a stab at their life, rather than a joyful act of fellowship.

 Male Continence [1872]
 John Humphrey Noyes
 https://www.sacred-texts.com/sex/mc/index.htm
	It is held in the world, that the sexual organs have two distinct functions, viz., the urinary and the propagative. We affirm that they have three - the urinary, the propagative, and the amative, i. e., they are conductors, first of the urine, secondly of the semen, and thirdly of the social magnetism.

	Sexual intercourse, pure and simple, is the conjunction of the organs of union, and the interchange of magnetic influences, or conversation of spirits, through the medium of that conjunction.

	On the one hand, the seminal discharge can be voluntarily withheld in sexual connection; and on the other, it can be produced without sexual connection, as it is in masturbation. This latter fact demonstrates that the discharge of the semen and the pleasure connected with it is not essentially social, since it can be produced in solitude; it is a personal and not a dual affair. This, indeed, is evident from a physiological analysis of it. The pleasure of the act is not produced by contact and interchange of life with the female, but by the action of the seminal fluid on the internal nerves of the male organ. The appetite and that which satisfies it are both within the man, and of course the pleasure is personal, and may be obtained without sexual intercourse. We insist, then, that the amative function - that which consists in a simple union of persons, making "of twain one flesh," and giving a medium of magnetic and spiritual interchange - is a distinct and independent function, as superior to the reproductive as we have shown amativeness to be to propagation.

	We may strengthen the preceding argument by an analogy. The mouth has three distinct functions, viz., those of breathing, eating, and speaking. Two of these, breathing and eating, are purely physical; and these we have in common with the brutes. The third function, that of speaking, is social, and subservient to the intellectual and spiritual. In this we rise above the brutes. They are destitute of it except in a very inferior degree. So, the two primary functions of the sexual organs - the urinary and reproductive - are physical, and we have them in common with the brutes. The third, viz., the amative, is social, and subservient to the spiritual. In this again we rise above the brutes. They have it only as a bait to the reproductive. As speech, the distinctive glory of man, is the superior function of the mouth, so the social office of the sexual organs is their superior function, and that which gives man a position above the brutes.

	On the same principle we may account for the process of "cooling off" which takes place between lovers after marriage and often ends in indifference and disgust. Exhaustion and self-reproach make the eye evil not only toward the instruments of excess, but toward the person who tempts to it. In contrast with all this, lovers who use their sexual organs simply as the servants of their spiritual natures, abstaining from the propagative act, except when procreation is intended, may enjoy the highest bliss of sexual fellowship for any length of time, without satiety or exhaustion; and thus marriage life may become permanently sweeter than courtship or even the honey-moon.

	Fourthly, this method of controlling propagation is effectual. The habit of making sexual intercourse a quiet affair, like conversation, restricting action of the organs to such limits as are necessary to the avoidance of the sensual crisis, can easily be established, and then there is no risk of conception without intention.

	We believe the time will come when involuntary and random propagation will cease, and when scientific combination will be applied to human generation as freely and successfully as it is to that of other animals. The way will be open for this when amativeness can have its proper gratification without drawing after it procreation, as a necessary sequence. And at all events, we believe that good sense and benevolence will very soon sanction and enforce the rule that women shall bear children only when they choose. They have the principal burdens of breeding to bear, and they rather than men should have their choice of time and circumstances, at least till science takes charge of the business.

	But the man who under the cover of social intercourse commits the propagative act, leaves his child with the woman in a more oppressive way than if he should leave it full born in her apartment; for he imposes upon her not only the task of breeding and providing for it, but the sorrows and pains of pregnancy and childbirth. It is right that law, or at least public opinion, should frown on such proceedings even more than it does; and it is not to be wondered at that women, to a considerable extent, look upon ordinary sexual intercourse with more dread than pleasure, regarding it as a stab at their life, rather than a joyful act of fellowship.

	Male Continence [1872]
	John Humphrey Noyes
	https://www.sacred-texts.com/sex/mc/index.htm