社會中的性壓迫表現為各種情慾模式的階層化(stratification)，下階層的情慾模式有分配的公平(distributivejustice)問題。性解放逐動就是情慾下層爭取 平等、反對「性」作為階層化之因素的運動。本文所提出的性解放新理論不但反駁了各種對性解放運動目標的可能質疑，並且指出傳統的女性主義、馬克思主義、某些後花代論述無法完善的處理性壓迫問題，同時本文也系統地陳述了性解放理論的關鍵諭旨o此一諭旨可以表達如下:為什麼人的性慾望會有偏好同性或異性、偏好變態或常態、偏好常軌或偏差...等等差異?這些差異完全是權力的塑造或社會建構的結采嗎?本文將說明，性慾望差異不能被既有的階級、性權力關係所解釋。本文按著說明面曹寸各種不論是否「有害」的慾望或慾望差異，一個進步的性政治都不應禁止或壓抑這些慾望模式，而且已呵護與流通它們，以便發展出史多性差異來改變原有的(有害的)意義。

The present essay suggests a way to resolve the seemingly inherent contradiction between the conception of “sociallyconstructed sexuality" and that of "erotic diversity，\" through an investigation of the nature of erotic idiosyncrasy and various conceptions of socially constructed sexuality. By distinguishing sexual identity from sexual desire， this essay argues that while our sexual identity is socially constructed， erotic diversity in terms of sexual desires cannot be explained by our present culture or social relations. Although my sexual desire/sexual identity distinction comes out of a Freudian tradition， it has now taken a linguistic turn. With the theoretical vehicle provided by Richard Rorty， I argue that， unlike the Freudian opposition between the impulsive power of sexual instinct and the repressive force of civilization， the relation between sexual desire and sexual identity is better understood in the trajectory of the “metaphor."This then leads to the conclusion that a progressive and liberating sexual politics should not aim at the curbing or repression of sexual desires or erotic diversity. Instead， it should work to promote sexual equality by further cultivating and developing erotic diversity and thereby transforming the power context of sexual desires as well as the meaning of sexual identities.