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Havelock Ellis (1859 - 1939)

Henry Havelock Ellis was a British doctor, sexual psychologist and social reformer.
Ellis was born at Croydon, then a small town south of London. His father was a sea captain, his mother, the daughter of a sea captain, and many other relatives lived on or near the sea. At seven years of age his father took him on one of his voyages. After his return Ellis went to a fairly good school, the French and German College near Wimbledon, and afterward attended a school in Mitcham.
In April 1875 he left London on his father's ship for Australia. He became a tutor for a family and spent a happy year there, doing a lot of reading, and then obtained a position as a master at a grammar school in Grafton. The headmaster had died and Ellis carried on the school for that year, but was too young and inexperienced to do so successfully. At the end of the year, he returned to Sydney and, after three months training, was given charge of two government part-time elementary schools, one at Sparkes Creek and the other at Junction Creek. He lived happily and healthily at the school house on Sparkes Creek for a year (the most eventful year of his life).
Ellis returned to England in April 1879. He had decided to take up the study of sex and felt his best step must be to qualify as a medical man. He studied medicine at St Thomas' Hospital, although he never had a regular medical practice; he joined The Fellowship of the New Life in 1883, meeting other social reformers Edward Carpenter and George Bernard Shaw.
In November, 1891 at the age of 32, and still a virgin, Ellis married the English writer and proponent of women's rights, Edith Lees. From the beginning, their marriage was unconventional (Edith Ellis was openly lesbian), and at the end of the honeymoon, Ellis went back to his bachelor rooms in Paddington, while she lived at Fellowship House. Their "open marriage" was the central subject in Ellis's autobiography, My Life.
According to Ellis in My Life, his friends were much amused at his being considered an expert on sex considering the fact that he suffered from impotence until the age of 60, when he discovered that he was able to become aroused by the sight of a woman urinating.
His Sexual Inversion, the first English medical text book on homosexuality, co-authored with John Addington Symonds, described the sexual relations of homosexual men and boys, something that Ellis did not consider to be a disease, immoral, or a crime.
The work assumes that same-sex love transcends age as well as gender taboos, as seven of the twenty one examples are of intergenerational relationships. A bookseller was prosecuted in 1897 for stocking it. Althought the term itself is attributed to Ellis, he writes in 1897, “‘Homosexual’ is a barbarously hybrid word, and I claim no responsibility for it.” Other psychologically important concepts developed by Ellis include autoerotism and narcissism, both of which were later taken on by Sigmund Freud. Ellis was a supporter of eugenics which he wrote about in The Task of Social Hygiene.
The Papers of Havelock Ellis are held at the University of Birmingham Special Collections.


(Source: Wikipedia)

a lu que chamamos progresu ye la sustitución d\'una torga pur outra
a modern világ egész vallásfelfogását egy jeruzsálemi elmegyógyintézet hiányának köszönhetjük
ai që quajnë progres është zëvendësimi i një belaje me një bela tjetër
allò que anomenem \'progrés\' és el canvi d\'un entrebanc per un altre
amit mi \'haladásnak\' hívunk, az nem más, mint az egyik bosszúság lecserélése egy másik bosszúságra
aquilo que chamamos \'progresso\' é a substituição de um aborrecimento por outro
ar pezh a reomp \'an araokaat\' anezhañ zo lakaat ur skoilh e-lec\'h ur skoilh all
aurrerakuntza deitzen diogu daukagun eragozpen baten ordez, beste eragozpen bat ezartzeari
ce numim noi ’progres’ este schimbul unei pacoste cu altă pacoste
ce que nous appelons \'progrès\' est l\'échange d\'une nuisance pour une autre nuisance
cein que no z\'appelein \'progrès\', l\'è l\'ètsandzo d\'onna maunètiâ contr\' onn\' autra maunètiâ
celá náboženská povaha moderního světa má svou příčinu v tom, že v Jeruzalémě není léčebna duševně nemocných
chel che en ciama progreso, l\'è la sustitusiù de na secadura con de en otra secadura
chel che \'o clamin \'progress\' jè la sostituzion di un stufeç cun un altri stufeç
chello ca chiammammo \'prugresso\' è \'o rempiazzo \'e nu sfastirio cu n\'atu sfastirio
chiru ca chiamamu \'progresso\' è a sostituzzione i \'na siccatura \'ccu n\'atra siccatura
ciò che chiamiamo \'progresso\' è la sostituzione di una seccatura con un\'altra seccatura
čitav religijski izgled modernoga svijeta dolazi odatle što Jeruzalem nema ludnicu
das ganze religiöse Aussehen der modernen Welt kommt daher, dass Jerusalem kein Irrenhaus hat
det, vi kalder fremskridt, er blot udskiftningen af en plage med en anden
die hele religieuse ingesteldheid van die moderne wêreld is te wyte aan die afwesigheid van ’n kranksinnigegestig in Jerusalem
ello que chiamimo \'prugriessu\' è ru cambiu de \'na scocciotura co\' n\'atr
het hele religieuze plaatje van de moderne wereld is het gevolg van het ontbreken in Jeruzalem van een krankzinnigengesticht
hinter e karakter religioso di e mundu modèrnu ta debí na falta di un montekristu na Jerusalèm
holl zoare relijiel ar bed modern zo evel m\'emañ abalamour ma n\'eus ti ebet evit ar re sot e Jeruzalem
intregul caracter religios al lumii moderne se datoreaza lipsei unui spital de nebuni la Ierusalim
ka antügen pin ta kiñeke mew ta ñi welulken ta fij günenkantun ta che
la tute religia karaktero de la moderna mondo estas kaŭzita de neĉeesto de frenezulejo en Jerusalemo
lo ke yamamos progreso es trokar una sekatura por otra
lo que llamamos progreso es el cambio de un inconveniente por otro
loke nos ta yama progreso ta e kambio di un inkonveniensha pa un otro
l\'ensemble du caractère religieux du monde moderne est due à l\'absence d\'asile à Jérusalem
l\'intero caratare reigioso del mondo moderno xé dovuo aea mancansa de manicomi a gerusaemme
l\'intero carattere religioso del mondo moderno si deve alla mancanza di un manicomio a Gerusalemme
l\'intîr caratar religjos dal mond moderni al è dovût a la mancjance di un manicomi a Jesuralem
mae holl wedd grefyddol y byd modern fel y mae am nad oes gwallgofdy yn Jerwsalem
mundu modernoaren izaera erlijioso hutsa, Jerusalemen eroetxerik ez izatearen ondorioa da
ñambohérava akãrapu’ã ha’e apañuai ñemoambue
nüüdismaailma religioosse ilme võib tervenisti kanda puuduva vaimuhaigla arvele Jeruusalemmas
o que chamamos \'progreso\' é a substitución dun atranco por outro
o que clamamos pogreso ye o cambeo d\'un incombenién por atro
quàl c\'a ciamàm \'progrês\' an n\'è êter che cambiêr un fastèdi cùn un êter fastèdi
quall ch\'a ciamän prugrès, l é al barât d una bêga con un\'ètra bêga
quel che ciamémo \"progreso\" el xe scanbiar na grana co n\'altra rogna
quel che ghe ciamemo \'progresso\' xe rimpiazar una rotura con un\'altra
quel ch’a ciamema progres l’è al canbi ‘d na rotüra da bale con n’altra
quello ch\'acciammemmo \'progresso\' o l\'é o scangio de \'n\'angosciaia con \'n\'ätra angosciaia
queo che ciamemo progresso xé soeo el cambio de na scociatura a n\'altra
quod progressum vocamus, mutatio molestiae ciusdam cum altera est
ru carattere riligiusu de ru munnu mudernu è doùtu a ra mancansa de un manecomiu a Jerusalemme
see, mida me nimetame \'progressiks\', on vaid ühe nuhtluse asendamine teisega
što zovemo \'napretkom\' tek je zamjena jedne smetnje drugom
S\'interu carattere religiosu de su munnu modernu si devede a sa mancanza de unu manicomiu a Gerusalemme
tas, ko mēs saucam par progresu, ir tikai vienas neērtības aizstāšana ar citu
tev alozîyên olî cîhana modêrn li ber nebûna dînxaneyek li Urshelîmê ye
the whole religious complexion of the modern world is due to the absence from Jerusalem of a lunatic asylum - Havelock Ellis
tio, kion ni nomas \'progreso\', estas la interŝanĝo de unu domaĝo por alia domaĝo
to co nazywamy postępem to tylko zamiana jednej niedogodności na inną
to, čemu říkáme \'pokrok\', je jen vystřídání jedné nepřijemnosti jinou
todo el carácter religioso del mundo moderno se debe a la falta de un manicomio en Jerusalén
todo el karakter relijiozo del mundo moderno se deve a la mankura de una timbarana en Yerushalayim
todo o carácter religioso do mundo moderno deve-se à falta de um manicómio em Jerusalém
todo o carácter religioso do mundo moderno deve-se à falta de um manicômio em Jerusalém
todo o carácter relixioso do mundo moderno débese á falla dun manicomio en Xerusalen
tot el caràcter religiós del món actual és degut a la mancança d\'un manicomi a Jerusalem
tot el casì de religiù l\'è gnit so per el fato che Gerusalemme el ghe sabes mja stat en manicomio
tot lo caractèro religiâo dâo mondo de vouâi, no lo devein à cein que lâi a min d\'hèpetau po lè lenatico pè Djérusalem
tot o carauter relichioso d\'o mundo muderno ye debito a ra manca de un manicomio en Cherusalén
tota natura religiosa orbis huius aetatis pendet ex asyli inopia in Ierusalem
tòtt c\'al sistêma religiôs dal dè d\'incô al desvîn dàlla mancânza d\'ùn manicômi a Gerusalèmme
tut al caratar religios dal mond agh l’ema parchè a jerusalem an gh era gnanca an manicomi
tuta ła confuxion rełigióxa del móndo de anco\' ła xe dovùa al fato che a Geruxaleme mancava na caxa de mati
tuto el caratere religioso del mondo moderno xe perchè a Gerusaleme manca un manicomio
tutta a complescion religiosa da giornâ d\'ancheu a l\'é dovùa a-a farta de \'n manicòmio à Gerusalemme
tutta a custioni râ ríliggioni na stu munnu veni râ mancanza ri n´ manicomiu a Gerusalemmi
tutto er carattere religgioso der monno moderno è dovuto ar fatto che a Gerusalemme ´n c´ è un manicomio
tuttu u carattera religgiosu do mundu modernu esta dovutu alu hattu ca a Gerusalemma \'on c\'esta u manicomiu
tutt\'\'o carattere religgiuso r\'\'o munno muderno vene r\'â mancanza \'e nu manicomio a Gerusalemme
u progressu ven\'a ddiri luari na camuria ppi mittìrini n\'àuttra nova
viss juceklis ar reliģiju mūslaiku pasaulē radies tāpēc, ka Jeruzalemē nebija psihiatriskās slimnīcas
was wir \'Fortschritt\' nennen ist wenn ein Ärgernis durch ein anderes Ärgernis ausgetauscht wird
wat ons \'vooruitgang\' noem, is die vervanging van een ergernis deur \'n ander
wat wij vooruitgang noemen, is het inwisselen van de ene ergernis voor de andere
what we call \'progress\' is the exchange of one nuisance for another nuisance - Havelock Ellis
yr hyn y galwn \'gynnydd\' arno yw cyfnewid un poendod am boendod arall
\'cchiru ca chiamamu \'progressu\' è la sostituzzioni di \'na seccatura con \'n\'ata seccatura
\'ilerleme\' dediğimiz şey bir derdin bir diğeri ile yer değiştirmesidir
αυτό που αποκαλούμε \'πρόοδο\' είναι η ανταλλαγή μιας ταλαιπωρίας για μιαν άλλη
η όλη θρησκευτική πολυπλοκότητα του σύγχρονου κόσμου οφείλεται στην απουσία ενός τρελοκομείου στα Ιεροσόλυμα
оно што називамо ’’напретком’’ само је замена једне неприлике другом
то, что мы называем прогрессом - это всего лишь замена одного неудобства другим
цели религијски изглед савременог света долази одатле што Јерусалим нема лудницу
כל התסביך הדתי של העולם המודרני מקורו בהיעדר בית משוגעים בירושלים
מה שאנו מכנים קדמה אינו אלא החלפתו של מטרד אחד במטרד אחר
الطابع الديني للعالم الحديث يرجع إلى عدم وجود مستشفى للمجانين في القدس
ما نسميه \'التقدّم\' هو استبدال الإزعاج بإزعاج آخر
هه‌موو ئاڵۆزی دینی دنیای مۆدێرن له‌ به‌ر نه‌بوونی شێتخانه‌یه‌که‌ له‌ ئورشه‌لی
我們所謂的「進步」是用一件討厭的事情交換另一件討厭的事情
現代世界的宗教局面是因為缺乏瘋子避難所之耶路撒冷導致的
소위 \'진보\'라고 부르는 것은 하나의 폐단이 또다른 폐단으로 바뀌는 것이다
현세(現世)의 총체적인 종교적 양상은 예루살렘에 정신병자 수용소가 없었던 데에 기인한다