Name: Intimacy and Closeness
Uploaded: 2020-03-25T02:34:45.000Z
Duration: 6 min 3 s
Description: Thousands of YouTube videos with English-Chinese subtitles! Now you can learn to understand native speakers, expand your vocabulary, and improve your pronunciation...

One of the frequent and painful paradoxes of romantic life is that the more we get to

know and love someone, the harder it can be to summon up any sincere wish to sleep with

them. Intimacy and closeness, far from fostering deeper sexual desire, can be the very ingredients

that destroy excitement - whereas having only just recently met a person and not feeling

too much for them can set up awkward yet compelling preconditions for wanting very badly to take

The conundrum is sometimes colloquially referred to as the ‘madonna-whore complex.’ It

can sound offensive and reactionary phrased like this - as if the problem applied to only

one gender and might at some level condone or even promote the very dynamic that it described.

And yet the phrase circles something highly significant, always contemporary and of relevance

to every gender (it might, for heterosexual women, be known as the ‘saint brute complex’).

It was Sigmund Freud who first drew attention to our difficulties connecting love with desire

in an essay of 1912 titled ‘On the Universal Tendency to Debasement in the Sphere of Love’.

Of many of his patients, he wrote: ‘Where they love, they have no desire, and where

they desire, they cannot love.’ In seeking to explain the division, Freud pointed to

two facts connected to our upbringing: first, in childhood, we are generally brought up

by people we love deeply and yet towards whom we cannot express sexual feelings (frightened

as we are by a strict incest taboo); and second, as adults, we tend to choose lovers who in

certain powerful (though unconscious) ways resemble those whom we loved most dearly as

Together these influences set up a devilish conundrum whereby the more deeply we come

to love someone outside of our family, the more strongly we are reminded of the intimacy

of our early familial bonds – and hence the less free we instinctively are to express

our sexual desires without fear or reservation. An incest taboo originally designed to limit

the genetic dangers of inbreeding can thus succeed in inhibiting and eventually ruining

our chances of enjoying intercourse with someone to whom we are not in the remotest way related.

The likelihood of the incest taboo’s re-emergence with a partner increases greatly after the

arrival of children. Until then, reminders of the parental prototypes on which our choice

of lovers is subconsciously based can just about be kept at bay. But once there is a

pram in the hallway and a sweet infant referring to the person we once tied up or explored

with a sex toy as ‘mummy’ or ‘daddy’, both parties may significantly start to take

fright, complain of feeling tired and turn in early.

A dichotomy grows between the ‘pure’ things one can do with a partner one loves and the

‘dirty’ things one still longs to do - but can only imagine being free enough to do with

a near stranger. It can feel untenably disrespectful to want to make love to, or to put the matter

at its sharpest, fuck the kind person who is later going to be preparing lunch boxes

To start to overcome the problem, it pays to observe that not all childhoods are equal

in their tendencies to generate sexual difficulties for people in later life. A parent who is

very uncomfortable with their body may send out covert signals that sex is invariably

dirty, bad and dangerous - and thereby lends their child an impression that it truly can’t

belong within a loving relationship. A more integrated and mature parent on the other

hand may suggest that they are reconciled to their desires and relaxed about some of

the proto-sexual things that small children naturally and innocently do: make a great

deal of noise and mess, take an interest in their bodies and (at a certain age) talk about

poo a lot. The feeling that one can be naughty and still loved and ‘good’ is one the

great gifts a parent may bequeath to their child.

A lot of the work to repair the love/sex dichotomy can, strangely for something so physical,

be done in the mind. We can conceptually start to rehabilitate sex as a serious and in its

way entirely respectable topic that good people who love their children and their jobs and

are invested in an upstanding life can be profoundly interested in; that there need

be no conflict between a longing to be filthy and depraved at some points and decorous and

respectable at others. We can contain multitudes: the us that wants to flog or be debased or

smear and the us that wants to advise, nurture and counsel. One can be whore and madonna,

brute and saint. Rather than seeking out different partners, we might settle, less disruptively,

on merely adopting different roles. A child cannot express love and sexuality to a parent;

and vice versa. But it is one of the privileges of adulthood, that we no longer have to be

hampered by such a paradigm. Our lovers need not be only cosy co-parents and responsible

sweet friends, they can for a time - in the very best transgressive sense - also be something

else that is hugely important to our mental well-being and the survival of our relationships:

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