Incomplete Erotic Priorities
The early activation stage, which Freund defined as the „location
of the prospective partner" (Freund et al., 1983)
and which is part of Money’s (1986) proceptive phase, results from a number of automatic
(unconscious) brain operations. These operations verify that the entity nearby is a living
creature of the same species, of the opposite gender, of fertile age, belonging to a
different family clan and not hostile. When these criteria are met, man will perceive
„there is an attractive woman over there" and then display and automatically
emphasize his gender signals testing whether the woman responds by emphasizing her own
gender signals. Desmond Morris (1987, p. 245) illustrates the following scene: Four
adolescent or early adult females form a closed circle at a busy street corner and
simultaneously four young men stand in a broader line and gaze at them. The universal
meaning of this scene is, we believe, looking for the partner outside one’s family clan.
Perhaps the English terms „to go out" and „cruising" express that.
There is high biological selectivity in this early activation.
Newcomers to a community are viewed with „curiousity", especially by the opposite
gender. Tradition and culture support the inborn tendency to look for a mate outside
one’s clan. There is no taboo to marry a girl from the same village or kibutz. Still
mates are more often selected from a different one. (This phenomenon is shortly referred
to as the „kibutz effect"). Evidently, a normal male brain is likely to process
girls raised in the same smaller community as „related". Originally, the broader
family lived together, many of the offspring in the neighborhood were first generation
cousins. (A girl can hardly erotically attract her sexually normal cousin or brother she
grew up with, even if she were a beauty queen. Certainly, her brother cannot fall in love
with her.)
Kidnapping women from another clan (tribe) tested man’s courage and
skills that were important for the well- being of his future family. The clan carefully
watched whether the prospective foreign bridegroom was capable of providing his future
family with welfare. In some mammals with a harem reproductive strategy, the leader of the
herd examines the assertiveness of a young newcomer male before allowing him to take his
animal daughters away (footnote 1). Human life shows analogous stories. For example,
father does not seem to allow the potential bridegroom of his daughter to enter her home,
but he lets him in, when the young man puts his leg to the closing door. Cultural
anthropology provides an insufficient help for explanation.
There are animal analogies to moral order. In non- human primates,
maturing females do not begin menstruation while still within their original family group.
On the other hand, females of other primate species begin menstruation in their original
family, but do not actively solicit sexual behavior from males of that group (footnote 2).
Each species has its own ethology but this diversity represents the manifold solutions of
the same vital tasks.
Morris (1987, p. 242) presents the human female pattern of making her
body smaller in the visual field of the male viewer and exposing the round, i.e., female
shapes of her body. We have observed this as well and believe that these are some of the
gender signals of the human female. Gender signals are usually aimed solely towards men
of a different clan. A normal man has no erotic interest in such signals from his
daughter or sister, although he appetizes for them from unrelated women. (Everyday life
suggests that partners who live together for a long time do not send the gender signals to
each other any more. Instead, they go to parties and see each other sending these signals
to others. This „entertains", i.e., activates erotic priorities in gynephilic male
participants, but predominantly revives the attractiveness of one partner to the other).
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