The autoerotic condition in a man is the cause of his haste in the love episode, as his attention is so primarily centered on his own sensations that he excludes the possibility of his observation of his wife’s reactions in the most intimate of marital relations. If the husband is hasty, he is _ipso facto_ mentally autoerotic. His haste is caused by his mental autoerotism. In blunt language he loves himself more than his wife. He may love the results she produces in his feelings. What he needs is to learn how to love more, to be more passionate, to go deeper into the nature of erotism, into the study of the woman, his wife, and her individuality, particularly her unconscious reactions to him. The thought, “I can control the most elusive thing in the universe—a woman’s erotism,” is the most triumphant thought that can occur to a man, except possibly the thought, “And I know how to continue to control it.” It is almost equivalent and is analogous in many respects to an ability to overcome gravitation and propel oneself at will through the air at any desired speed. § 29 In this connection it must be emphasized that control of the erotic situation by the husband is absolutely and unequivocally mental. In order also to give due weight to the reply to an objection that might be made here, two new terms will be proposed. The objection is that the distinction between mental and physical is purely arbitrary, so it is futile to say that the control is exclusively mental, because the exclusively mental does not exist. Mind, apart from body, is non-existent. The answer: All phenomena into which a so-called mental element enters can be graded into what would be called without objection on the part of anyone, more mental or less mental, meaning, of course, consciously mental. Thus digestion is less mental than phantasying or day-dreaming, and some emotions might be called less mental than others. But because we are required by everything that we know about the mind-body combination, to suppose that no so-called purely mental state is without its physical substratum without which it would not exist, and because no physiological process is totally outside of all causal connection with the mind, we are justified in saying that mind is more highly organized body, and body less highly organized mind. Regarding then any human phenomenon as conditioned by both mental and physical causes we can remove the difficulty, and at the same time the objection that is being answered here, by adopting three Greek words and coining two new English words from them.