the emphasis of the element of pleasure, as something unseemly and disagreeable; something which he ought to deny himself, but which attracts him with the irresistible fascination of the obscene.  The man who surrenders himself naively to sensuality does not realise it as obscene, but the man who, conscious of his higher concept, strives against it, experiences the reaction of sensuality with the full force of its perverse seduction.  Even if only for a brief space, he annihilates the higher element and gives himself up to the pleasure of the base and degraded.

In this connection we are face to face with the strange but still logical fact, that a man who has completely attained to the third stage of love, feels even the purely spiritual love as odious in its incompleteness.  It strikes him as unnatural and forced, a feeling which must, however, not be confused with the ordinary contempt of spiritual love.

Primitively constituted man knows only undifferentiated sexuality.  He enjoys the nude, and sees no difference between a Venus by Titian and an ordinary photograph of a nude figure; the aesthete, and more especially the artist, can never understand that a work of art may be sensually stimulating.  That it may be so will always be bluntly denied by an individual capable of enjoying a beautiful form, but to the uncultivated mind the picture of the female body will only evoke memories of pleasure.  This feeling, however, is quite distinct from the obscene; it is neither hostile to the higher spiritual life, nor is it criminal; it is natural and harmonious.  But the same feeling may become obscene if a man, aware of higher aesthetic values, ignores art and enjoys the picture merely as a representation of a nude figure.  Here, too, the seduction lies in a demoniacal element, namely in the destruction of the aesthetic value.  The destructive characteristic of the obscene wars against all higher conceptions; it is the revenge of chaotic sex deposed by a higher principle, and has the special charm of secret wrong-doing.

I might go even further, and maintain that because modern love does not admit pleasure as its foundation and content, and because the craving for pleasure is deeply rooted in human nature, love favours to a high degree the desire to reserve a sphere for pleasure distinct from personal love.  This region is the obscene, and one might prophesy that it will grow in proportion as the principle of personal love acquires dominion; for pleasure will always need an undisturbed retreat untroubled by higher demands.  This can only be found in the sphere of the obscene in which the element of personality is entirely eliminated.