iously.

Inversely, inactivity weakens the effect of irritations which
correspond to it. By neglecting certain activities or the provocation
of certain sensations, these diminish in intensity, and we cease more
and more to be affected by them. We become idle when we are inactive,
for the cerebral resistance accumulates, and idleness renders the
renewal of the corresponding activity more difficult. It is not
surprising, therefore, to find this law in the phenomena of the sexual
appetite, which diminishes with abstinence and increases with repeated
excitation and satisfaction. However, another force, that of the
accumulation of semen in the seminal vesicles, associated with an old
natural inherited instinct, often counteracts the law of exercise of
the nervous system, as the empty stomach excites the instinct of
nutrition. But, however imperious the hunger, and however
indispensable its satisfaction for the maintenance of life, this does
not impair the truth of the old saying, "Appetite comes by eating."

The exaggerated desire for sleep experienced by idle people is an
analogous phenomenon. Although sufficient sleep is a necessity for
healthy and productive cerebral activity, an exaggerated desire for
sleep may be artificially developed.

These phenomena are of fundamental importance in the question of the
sexual appetite. Here, the well-known axiom of moderation which says,
"Abuse does not exclude use" finds its application. An English
commentator on _Cicero_ erroneously attributes to him the following:
"True moderation consists in the absolute domination of the passions
and appetites, as well as all wrong desires, by reason. It exacts
total abstinence from all things which are not good and which are not
of an absolutely innocent character." This definition is excellent,
although it is not _Cicero's_. It excludes, for example, the use of a
toxic substance such as alcohol, which is not a natural food, but not
the moderate satisfaction of the sexual appetite which is normally
intended for the preservation of the species, for this satisfaction
may be good or bad, normal or vicious, innocent or criminal, according
to circumstances. In this connection, the application of the right
measure, and choice of the appropriate object raise delicate and
complicated questions. So-called moral sermons lead to nothing in this
domain.

After numerous personal observations made on very diverse individuals
who have consulted me with r