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But how far can we choose our sexual preferences? To what degree, in words more in tune with the approach taken in this book more generally, can men write their own scripts in this respect and decide for themselves the gender choices they prefer to insert into their own stories for the future? To what extent, in the words of the Cage aux Folles song, can they become their ‘own special creation’? Whereas ‘orientation’ carries few inferences, ‘preference’ suggests the individual can choose whether to have sex with people of his own or the other gender. Widely used in Western society today are the two terms ‘sexual orientation ’ and ‘sexual preference ’. But if we see gender preference or orientation as but one aspect of personality, we are more likely to talk about ‘men who are homosexual’ or ‘men who are gay’. If we think of homosexuality as pervading the whole personality of the men who prefer sex with men, we might refer to ‘homosexual men’ or ‘gay men’. Nowadays such medical terminology is obsolete. Until well into the second half of the 20th century, doctors referred to the ‘homosexual perversion’, one of the many ways the sexual instinct could reflect pathology or illness. Moral judgements towards homosexuality, although they did not disappear and indeed have not disappeared to this day (though in Western society they are seen as increasingly irrelevant), gave way to its medicalization in the mid-19th century (Gagnon & Greenblat, Reference Gagnon, Greenblat and Kimmel2005). During the Reformation both Catholic and Protestant leaders increased the pressure to suppress male homosexuality (MacCulloch, Reference MacCulloch2009, pp. But how come gay men are what they are? Further (a question less often asked), how come straight men are as they are? For centuries after the establishment of the Christian church in the first century AD, homosexuality was seen in purely moral terms as sinful and an abomination. ‘I am what I am’, begins the rallying cry of the Gay Pride movement.