and the common garden-variety of homophile contracting for mutual consent, nakedly reveals the startling realization that, to the humanistic English "establishment" (which of course includes the church), the social aspoots of PRACTISING homophilia and prostitution are soon as parallel phenomena or procedures!

The categorical grouping cited above, afforded us in the Wolfendon symposium, is to a large extent of our own unwittingness. A doing, I might add, that the writer managed to keep excluded from the First Mattachino Movement but which has flowered all over the place in the Socond Mattachine and its affiliates. This grouping inevitably derived from the tendency of eight years or so of "TOLERATION, FOLKS, PRETTY PLEASE?" editorials in our several magazines. Those cited, in support of their claims that the level of moral opinion was now liberalizing itself, the numerous addictions to casual adultery presumably now found tolerable within large sections of our national community. Bo our common conventions of morality as collapsed nationally or internationally as they may, the fact remains that Occidentel Jurisprudenco still collates ADULTERY as an aspect of PROSTITUTION and, co-axially, prostitution an aspect of adultery.

The homophile minority code, per se, is concerned neither with prostitution nor adultory, and must not be at least in its initial conceptualizing. Hoterophiles certainly have the right to establish an "A Bu morality gamut from (a) conjugal continenoo to (b) colibacy. But we cannot so tailor our social requirements because, (1) we are neither heterophiles nor, (2) may we expect to accrue the social expectancies, and in return rewards, of heterophilos.

In certain aspects of our inclinational patterns we might appear to parallel heterophilo templates, true! But since the homophile social patterns, most liable to accrue the best levels of our social contributions, deviate rather sharply from those attributable to the conventions of heterophilo morality, we must dedicate ourselves to the educational task of broadening community morality to honestly assess the necessary requirements of both the heterophile and the homophile.