ing the conclusion (page 67) that "most cases of compelled transvestism result in a taste for the wearing of female clothes" simply because he has not investigated any of the many boys so treated who did not be- come TVs.

Despite these shortcomings, the book offers some good insights. First, in order of appearance, is a very interesting retranslation of the story of "Adam's rib," which he shows to be more properly “Adam's womb." With this change, the Biblical story is entirely compatible with the scientific fact that most non-vertebrates are bi-sexual, with "male and female" as the special case. This theme is further developed in Magnus' comments on the long story of the male prostitute, where he dips into some questions on the concepts of hermaphroditism. His purpose is to establish a definition of the breaking point of the indi- vidual's moral strength in regard to sexuality. "There is no common denominator of sexual sanity," he emphasizes, despite the "simplicities of psychiatry." The hermaphrodite deity was not uncommon in ancient religions, and this concept seems to fit a human need for sexual integra- tion. He suggests that the breaking point for sexual disorganization comes when a person realizes that by reason of sex he or she is an im- perfect psychic being, and yet is unable to accept that imperfection. “Once man abandoned the comfort of an ideal hermaphroditism those men unable to accept the imperfection of their psychic being were compelled to resort to transvestism for the sake of their sanity in the ordinary world." (page 119) "The transvestite is thus a personality in whom breaking point and safety valve have become one", and if society would accept this need it might well contribute to the public health as well as the private health of TVs.

He ends with a very cogent chapter, in which the transvestite is described as expressing a wish to attain the kind of perfection des- cribed by Plato as "transcending the limitations of either maleness or femaleness." "He desires to match his masculine virtues with the virtues and trappings of femininity." "Put thus, the transvestite's aim and desire appear noble. In practice . . . it is all too possible to see how far below nobility the reality lies." The author concludes that society has much to learn from the transvestite, and in turn it is its duty to treat him with compassion. "The transvestite, his loins girded in those most improbable garments of warfare garter belt and panties--is striking a blow for experimentation and discovery". The mature re- sponse of society should be acceptance.

Isn't that a lovely thought—but when do we start?

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