The sex expert Alfred Kinsey famously defined a nymphomaniac as ‘someone who has more sex than you do.’ In her book, ‘Nymphomania’, Carol Groneman sets out to define nyphomania as culturally perceived in the last two hundred years. Nymphomania, seen as ‘excessive’ sexual desire and/or activity in females has been subject to many different interpretations according to the social and cultural mores of the time and place. It has variously been perceived as an illness, evidence of an evil and depraved nature, or simply laughable.

It says a lot about our society’s double standards regarding male and female sexuality that the equivalent male term for nymphomania – satyriasis – is not generally known. What is seen as a ‘normal’ sex drive in men is perceived as ‘excessive’ in women. A man will be praised or envied as a ‘stud’, whereas a woman with equivalent sexual experience is either mad or a slut. So, no surprises there.

This book makes enlightening – but depressing – reading as it catalogues our changing attitudes towards mental illness and also female sexuality. Women who were unnatural enough to enjoy sex were relatively lucky if they were merely confined to asylums. Some were forced to endure the barbaric ‘cure’ of clitordectomy. For example, an 1894 case is described of a nine-year old girl who was supposedly ‘cured’ of masturbating by surgical removal of her clitoris (21).

With the advent of the sexual revolution in the 1960s, following increased access to birth control and public awareness of the work of sexologists such as William Masters and Virginia Johnson, social attitudes became more liberal. Open discussion of sexuality provided a background where sexual behavior previously regarded as pathological or promiscuous was no longer remarked on. Promiscuity could no longer be regarded as a criterion for nymphomania. Alfred Auerback, former vice-president of the American Psychiatric Association defined a nymphomaniac as a ‘compulsively promiscuous female who engages in a great many sexual contacts with many different partners without feelings of love or sharing’. He claimed that nymphomaniacs were ‘attempting to solve problems involving personal identity rather than seeking sexual gratification.

‘Nymphomania’ thus shifted from being seen as an organic disease, curable by physical means, to a psychological problem. Groneman sums up the prevalent attitude in the 1960s and 70s that it was ‘a desperate search for love and affection, a compulsive escape from anxiety, and the pathological result of low self-esteem’ (138). At the same time, increased discussion of rape and incest revealed a horrific picture of sexual abuse taking place behind closed doors, crossing barriers of class and income. Initially, such reports were dismissed as either fantasy or the result of provocative behavior by ‘Lolitas’, until enough women spoke out for it to be taken seriously.

Psychologist James McCary described a case in 1979 of a nineteen-year old woman who had sexual relations with her husband for several hours every night, and even then usually remained ‘unsatisfied’ (distinct from orgasmic response – multiple orgasms still left her unsatisfied). McCary attributed her insatiability to childhood sexual relations with her stepfather two or three times a week, from the age of nine through to sixteen, when the man left the house. After this, the girl became sexually involved with almost every boy in her high school. Strangely enough, in the light of changing attitudes, McCary interpreted the girl’s behavior as a futile search for love as a result of her mother’s emotional rejection (who blamed the daughter for ‘initiating’ the abuse), rather than as an effect of the abuse. Groneman wryly comments: ‘While McCary’s diagnosis might partly explain her sexual behavior, it also served to deflect attention – and responsibility – away from the stepfather’s actions.’ (147)

Groneman concludes her book with a chapter on the myth of the ‘happy nympho’ by examining today’s confused attitudes towards female sexuality as exemplified in films and popular culture. She discusses some of the content of mainstream magazines found in ordinary supermarkets, which would relatively recently been hidden under a newsagent’s counter in a brown paper bag. What started as a more healthy frankness towards sexuality in general has been sensationalized into a generally greater acceptance of pornography, which has brought with it an anti-porn backlash.

Overall, ‘Nymphomania’ gives a fascinating historical insight into our changing attitudes towards female sexuality, revealing that the question ‘What – if anything – is a nymphomaniac?’ cannot easily be answered outside the context of our own cultural ideas of ‘the norm’. Generally, Groneman concentrates on the perception of female sexuality which affects whether nymphomania is seen as a ‘disease’ or not. I would have welcomed more links within the social history of mental illness in general, rather than concentrating on female sexuality in isolation. At what point does behavior become ‘pathological’? Is it solely determined by what the dominant culture perceives as ‘normal’?

Although many cases of ‘nymphomania’ through the ages are described, I would be interested in modern cases and greater analysis of the causes. Why, for example, might someone demonstrating compulsive and ‘extreme’ behavior (for example: gambling, shopping, excessive athleticism, drinking, sex addiction, food addiction) opt for one method of acting out, rather than another? Is nymphomania associated with named types of mental illness? What is erotomania, as described in Ian McEwan’s novel Enduring Love whereby one person becomes completely obsessed with someone else? What turns a ‘normal’ person into a stalker? There are many more questions concerning love addiction, sex addiction, infatuation which are not encompassed in this book, though they all seem to be related to the question of ‘What is nymphomania?’ My own preference would be for a more philosophical and psychological slant. However, given the book’s remit as a historical overview, it makes well researched and interesting reading. Nymphomania is often nowadays seen as risible – witness the predictable comments made by friends on learning I was writing this review. This book helps to set the subject seriously in context.

Anne Philbrow describes herself: I am a self-employed video producer and teach music and drama on a part-time basis. I have a BA Hons in Philosophy from UCW, Aberystwyth, UK and have done postgraduate research in Moral and Social Philosophy, specializing in Animal Rights. In my spare time, I do some freelance writing (book and theater reviews, articles) and have contributed to Philosophy in Review. I am a user of mental health services.

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