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+Project Gutenberg's An Outline of Sexual Morality, by Kenneth Ingram
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: An Outline of Sexual Morality
+
+Author: Kenneth Ingram
+
+Release Date: November 14, 2010 [EBook #34309]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK AN OUTLINE OF SEXUAL MORALITY ***
+
+
+
+
+Produced by The Online Distributed Proofreading Team at
+http://www.pgdp.net (This file was produced from images
+generously made available by The Internet Archive/American
+Libraries.)
+
+
+
+
+
+
+
+
+
+An Outline of Sexual Morality
+
+
+
+
+  An Outline of
+  Sexual Morality
+
+  Kenneth Ingram
+
+  _The Introduction_ by F. W. W. Griffin,
+  M.A., M.D., M.R.C.S., L.R.C.P.
+
+  Jonathan Cape
+  Eleven Gower Street, London
+
+
+
+  _First published 1922
+  All Rights reserved_
+
+
+
+
+Author's Note
+
+
+I am anxious to take this opportunity of thanking those friends who have
+helped me by valuable suggestion and criticism in correcting the proofs of
+this small book. In particular I desire to mention Canon Lacey and Dr.
+Griffin, and to apologize for the amount of time which I must have stolen
+from them.
+
+KENNETH INGRAM
+
+_March 1922_
+
+
+
+
+Introduction
+
+
+Any honest inquiry into the Primal Instincts of humanity will necessarily
+lead to a clearer understanding of their nature, their functions, and
+their potentialities, and so will help to pave the way for the appearance
+of a healthier and happier race of men. The dictum "Learn to know
+yourself," inscribed on the Temple of Apollo at Delphi, has never been of
+more vital importance, both individually and nationally, than it is
+to-day, and the various schools of modern psychological thought, which are
+steadily opening up those hitherto scarcely explored regions whence flow
+the springs of human actions, are gradually clearing away the ignorance
+which has been the real cause of so much disease and distress. The
+following chapters are to be welcomed particularly as an effort at the
+constructional reform of our treatment of one of our deepest and most
+powerful instincts. Even those who do not necessarily give assent to all
+the details in the line of argument therein pursued must surely approve
+the insistence upon the vital necessity of there being love in all sex
+relationships.
+
+The word "sexual," though indispensable perhaps in such a book as this,
+invariably induces some measure of opposition by reason of the
+associations which it calls up, and so is often replaced by the cognate
+adjective "racial," which emphasizes the wider aims of Race Preservation
+rather than the narrower matter of the reproduction of individuals. It is
+not a matter of curing individual immorality, not even of explaining it
+only, it is the greater matter of laying a sound foundation for a
+practicable social morality that is the object of consideration here. It
+is important that any such opposition should be neither hypocritical nor
+hyper-critical, for great national issues are at stake. Without the
+healthy mind there can be no healthy body, at any rate from the point of
+view of the community, and thus such a scientific inquiry as is set forth
+in these pages is definitely leading towards the production of a healthier
+nation.
+
+The necessity of there being established a balance between an unlimited
+self-expression and a rigid self-repression is clearly indicated also, and
+the importance of self-control is not ignored here as it has been
+elsewhere, unfortunately, both as regards the individual's physical health
+and the weal of the community at large; for self-control is a vital
+essential in the health of a man just as it is a vital necessity for the
+continuance of a nation. The following pages contain information and
+suggestions which should tend to the formation of a wiser and more hopeful
+outlook over the problems of sexual morality, and should therefore receive
+the careful consideration of all who have the interests of humanity at
+heart.
+
+F. W. W. GRIFFIN M.A., M.D., M.R.C.S., L.R.C.P.
+
+_March 1922_
+
+
+
+
+Contents
+
+
+CHAPTER                                   PAGE
+
+   1. APOLOGIA                               7
+
+   2. OFFICIAL ATTITUDES TOWARDS SEX        13
+
+   3. THE GENERAL PRINCIPLES OF PURITY      23
+
+   4. CELIBACY                              31
+
+   5. NON-CELIBACY                          36
+
+   6. DIVORCE                               45
+
+   7. EUGENICS AND PROSTITUTION             52
+
+   8. THE HOMOSEXUAL TEMPERAMENT            60
+
+   9. THE SEXLESS CLASS                     76
+
+  10. SUPER-ABNORMALITIES                   78
+
+  11. SEX EDUCATION                         87
+
+
+
+
+An Outline of Sexual Morality
+
+
+
+
+Chapter 1: Apologia
+
+
+I have been impelled to attempt this definition of sexual morality for at
+least three reasons. The first is that, at this moment particularly,
+science is emphasizing the large responsibility which sex assumes in our
+lives. We may think that Freud has overestimated this influence;
+nevertheless, all psycho-analysis tends to show that the sex-force cannot
+be wholly repressed and that even with the most passionless individuals
+sex is the unconscious motive in a large percentage of their activities.
+It is well therefore that we should have as clear a conception as possible
+as to the moral rights of this enormous factor in our lives.
+
+Secondly, a handbook of this kind is perhaps the most convenient medium
+for defining my personal attitude towards this problem. My own views are,
+of course, unimportant, but it so happens that I have often been asked, in
+private conversations, to define them. Now to summarize them to the
+extent which a casual conversation must almost necessarily entail, is
+difficult; and often, I suspect, I may have given a wholly wrong
+impression. I am anxious to set that right.
+
+But my chief reason is the chaos of public opinion on this question. One
+is continually having this fact forced on one. Largely this is the result
+of transition and reaction. In England, the country to which I shall
+almost entirely confine myself, we have been enormously affected by that
+presentation of religion which has been called Puritanism. We have been
+steeped in the theology of Milton. All forms of religion--Catholic as well
+as Protestant--have been comparatively infected. When we speak of the
+"religious attitude" towards any question, we find ourselves irresistibly
+considering the Puritan attitude.
+
+It is not, I think, unfair to define the influence of Puritanism as a
+tendency to regard all amusement with disfavour. The original Puritans
+were notoriously dour in their manner and their dress. It has been said
+that they attacked the sport of bear-baiting, because it gave pleasure to
+the onlookers, and not because it was painful to the bears. Sunday, on
+which the outward observance of religion was necessarily concentrated,
+became a day of complete abstention from worldly recreation. Puritanism
+might supply spiritual compensation, but anything which gave pleasure to
+the senses was essentially evil. Thus art and beauty were banished from
+religious services and sacred buildings. Not only was the stage an
+entrance to hell, but a consistent Puritan like Bunyan prayed God to
+forgive him the sin of having played a game of hockey.
+
+Puritanism had reached its zenith, not of intensity but of universality,
+by the latter half of the last century. Those of us who are old enough to
+have been Victorians were brought up on comparative doses of the Puritan
+medicine. Especially among the middle-classes the history of every English
+family from the eighties till the War is extraordinarily similar; it
+consists of a series of emancipations. Our grandparents were almost
+entirely Puritan in their manner of living, our parents had compromised
+and extricated themselves to some degree, and our children have become
+almost wholly free. How many of us realize that up to the seventies it was
+quite improper for a lady to ride on the top of an omnibus?
+
+In no instance was the effect of Puritanism stronger than on sex. For sex
+is pre-eminently inspired by a desire for pleasure, whether it be
+spiritual, emotional, or carnal. On this score alone it would have been
+marked out as a deadly evil. But there was a further indictment in the
+Puritan creed. According to the Miltonian interpretation Paradise had been
+lost on account of the sex impulse; "original sin" was nothing more or
+less than the sense of sex--the loss of sexual ignorance. Accordingly the
+whole sex-nature was regarded as evil, and sex generally became a taboo, a
+closed subject to which no reference could be made. Victorian Puritanism
+often, indeed, suggests the ostrich burying his head in the sand--the
+attempt to remedy evil by pretending that it does not exist.
+
+The effect of Puritanism on the Victorian was precisely this conformity of
+outward behaviour. It assumed that all men and women were innocent, and
+that, except in marriage, sex played no part in life. It pretended they
+were innocent, and it made them only respectable. Parents would often
+refrain, on the plea that innocence must not be disturbed, from teaching
+their children anything about sex. So impure and evil a subject must not
+be referred to. Such unpleasant problems as venereal disease must be
+hidden out of sight, although prostitution and venereal disease continue
+to flourish. The Victorian, in fact, carried out the Puritan doctrine that
+all sex is evil, by outwardly pretending that, unless married, he
+possessed no sexual instinct. Actually he was no more inclined to
+abstention than any other human generation has been.
+
+Indeed, we do not find any evidence that Puritanism succeeds in carrying
+its anti-sex theories into practice. In South Wales, for example, where
+Puritanism has established a particular stronghold, sexual laxity is
+peculiarly marked.
+
+The reaction from Puritanism, especially in regard to sex, has been
+precipitated and exaggerated by the Great War. We have therefore in modern
+society two opposing policies. Among those who have thrown over all
+"religious" observance and have freed themselves entirely from Puritanism,
+there seems to be a complete absence of any moral sex-standard. We can
+appreciate that impasse if we consider the inability of the sex-novel or
+play to suggest any form of conduct which is immoral. Those who still
+adhere to organized religion continue to look at sex largely through
+Puritan spectacles. The "fallen woman" or the convicted clergyman is
+genuinely regarded as being guilty of the most damning of all offences.
+The sexual laxity of the neo-Georgian is used as a convincing argument
+that once the Puritan view is abandoned, complete anarchy is the only
+alternative. Religious teachers continue to preach what many of them would
+deny to be Puritan doctrine, but what I hope to prove belongs peculiarly
+to that aspect of Christianity. And meanwhile the "non-religious world"
+pronounces the opposite extreme.
+
+It is because I believe both these attitudes to contain error, that I am
+anxious to contribute the foundation for some principle in the current
+deadlock.
+
+
+
+
+Chapter 2: Official Attitudes towards Sex
+
+
+It will now be convenient to define the chief collective or official
+attitudes towards sex. In a mere outline such as this handbook professes
+to be, we may divide these attitudes into three, and label them the
+popular attitude, the legal or State attitude, and the religious attitude.
+
+With the popular attitude we have already largely dealt. It is still in a
+transitory, confused state, merging at one end into the old Puritan
+extreme, and at the other to mere negativism, mere opposition to Puritan
+asceticism, and without even an attempt to reconstruct a moral standard.
+This perhaps is an inevitable stage in any transition; but it is none the
+less unsatisfactory. Man cannot succeed without a standard; and moreover
+we know intuitively that all things are not morally permissible. If there
+is purity and beauty and divinity in life, there must be impurity and sin.
+Will it be considered an exaggeration if I say that it is almost better to
+have a Puritan standard than none at all? The Roundhead at least was more
+than a match for the Cavalier because he had a positive inspiration.
+
+But there is one common feature in this chaos of evolving popular opinion.
+The vulgar mind tends to measure morality by what is usual. The sins which
+most men commit are regarded as hardly evil; the acts which may not be
+evil, are regarded as sins if they are peculiar. Thus an occasional lapse
+from continency on the part of a young man is popularly regarded as not
+very reprehensible, whereas the perpetrator of some weird act of
+bestiality would be hounded to prison. The flaw in this estimate is not
+only that the normal standard varies in race and age, but that there is no
+single human sex nature; there are infinite varieties. To condemn variety
+_per se_ is, as we shall presently observe, a contradiction of the laws of
+nature.
+
+The gradual emancipation of society from the taboo on sex in conversation
+is an undoubted gain. We owe such men as Bernard Shaw a debt of gratitude
+for the way in which they have forced sex reference into the play, and
+therefore on public notice. But if this is to result in eliminating sex
+modesty it is creating evils greater than those which it seeks to remove.
+I will not here embark upon a consideration of such a theory as that which
+has been interestingly propounded by Mr. Westermarck, namely that there is
+a relationship between sexual modesty and the feeling against incest.[1]
+I will only insist that modesty is natural in all qualities which we
+regard as sacred.
+
+If we are modest about sex in our conversation to the extent of placing a
+taboo on sex, and allowing sexual problems to remain unsolved, or in
+letting our children confuse innocence with ignorance, we are on
+indefensible ground; indefensible, I think, because our modesty is based
+on the Puritan doctrine that sex is at heart an unclean thing. I wish
+especially to defend modesty because sex is so clean. We do not want to
+vulgarize by public reference our most spiritual experiences, our sense of
+love, our feeling of exaltation in the presence of what is beautiful and
+divine. We speak of these things only at more sacred moments, if at all.
+We must be careful, too, lest in a reaction from taboo we allow science to
+rob sex of its romantic and divine character. We have carefully to
+preserve the centre of gravitation between two extremes. We should look
+askance at a man who collected in a glass bottle, and analysed, his
+mother's tears.
+
+In this connexion it may be well to call attention to the inconsistency of
+the male in making the sex-act a subject for humour. Whatever our
+religious belief, we know that the sex-act is the means of procreation,
+and is, for this reason alone, a sacred function. It seems inconsistent,
+therefore, that we should so persistently treat it as a mark for ridicule.
+
+       *       *       *       *       *
+
+The second general attitude is that of the State, or legislature. Here we
+find ourselves in the presence of a consistent motive. The State is
+concerned only with the preservation of the birth-rate; any sex behaviour
+which defeats this object it regards as immoral and punishable. The State
+cannot interfere so far with individual privacy as to punish masturbation
+or artificial means of restraint; but it does go to the extent of
+punishing "unnatural" acts between husband and wife,[2] and in America,
+the State has even penalized the activities of the neo-Malthusian
+propaganda. All sex abnormalities are rigidly punished, whereas the
+procreation of children outside wedlock is not a legal offence.[3]
+
+This is a consistent attitude, but it suggests one serious flaw. Whatever
+may have been the case in early days when an increase of population was
+essential, there can be little doubt that to-day that necessity has
+diminished. Indeed, without entering into the Malthusian controversy, it
+is almost impossible to deny that at the moment we are suffering largely
+from over-population. Consequently, whatever opportunist policy may
+dictate, we cannot poise our estimate of morality on so shifting a basis
+as the needs of population. Instinctively we cannot associate morality in
+anything with the legal attitude. There are many acts even outside the sex
+sphere which most of us would consider immoral, but which are unpunished
+by law, and others which are illegal but are not immoral; it is immoral to
+lie, but unless we lie on oath there is no State offence; it is punishable
+to ride a bicycle without lights after dark, but we are conscious of no
+moral delinquency in so doing.
+
+       *       *       *       *       *
+
+The third attitude is that of religion. We have already discussed the
+Puritan attitude and the manner in which it has permeated our unconscious
+religious thought. In the Anglican marriage-service there appears at first
+sight to be some endorsement of the theory that the sex-act is unclean and
+is only permitted in marriage as a concession to human weakness.[4] This
+doctrine owes its derivation to St. Paul, although it is important to
+notice that St. Paul specially emphasizes that he is not speaking
+ex-cathedra: "I say therefore to the unmarried and widows it is good for
+them to remain even as I. But if they cannot contain, let them marry; for
+it is better to marry than to burn."[5]
+
+These words will probably be used as an argument against the statement
+that it is a specifically Puritan doctrine to regard the sex-act as
+unclean. It will be urged that the early Christian Church, as shown by the
+writings of the Fathers, discouraged marriage and upheld celibacy as the
+ideal. I hope, in a moment, to differentiate between the Catholic and the
+Puritan doctrine. But more immediately we will consider what I have
+broadly defined as the Puritan attitude.
+
+The flaw in the argument that the sex-act is by nature unclean and must be
+suppressed, even though in marriage it may be legitimized, is that it is
+the ordained means of procreation. Further than this, we have the
+inevitable fact to face that the sex-instinct in normal persons is so
+strong that it can only with great difficulty be suppressed, and then
+results in an outflow of sex activity in what we usually know as
+non-sexual channels. Often this suppression will find its vent in mental
+dislocation and general nervous irritability. But without analysing these
+complex symptoms, it is sufficient to ask those who admit the control of
+God, why God created the sex impulse in order that it should be
+obliterated.
+
+Directly we move away from this strict doctrine to the modified popular
+expression of it, we find that the position is becoming more intelligible
+but less logical. It is consistent to regard all sex as evil. But when the
+average Christian, while denouncing adultery as a sin, insists on
+copulation in marriage as its consummation, a difficulty arises which must
+not be ignored. Here, in adultery, is a sin which is so serious in the
+eyes of Christian men, that it can never be redeemed; the stigma of
+impurity remains for ever on the offender. Yet this same act, if only
+committed under the regulation of marriage becomes not merely something
+permissible, but the essential act of consummation, the divine method of
+procreation. One can understand how an act, good in itself, can become a
+sin because it is performed under impermissible circumstances. But it is
+difficult to conceive of an act changing its integral nature, so that at
+one moment it is a necessary virtue, and at another the basest vice. It
+is, for instance, legal for a soldier to kill an enemy in battle, while it
+is a crime for one civilian to kill another; but the act of killing is
+_per se_ an evil thing, even in the case of a soldier. It never becomes so
+exalted as is the sex-act in marriage.
+
+The Catholic doctrine, however, while at first sight it appears to be
+identical with the Puritan, is actually quite distinct.
+
+For one thing there is a difference of attitude towards sin. Puritanism
+seems to suggest that those who have been "converted" are actually
+perfect. It insists that they shall keep up this outward appearance, and
+consequently ensures that their sins must be committed secretly. They are
+then sufficiently perfect to ascend, after death, direct to Heaven.
+Catholicism, however, is continually recognizing that man is normally a
+sinner; the confessional is a public recognition of this fact. Catholicism
+therefore approaches the question of sex with the expectation that man
+will sin, that the probability of his fall is so great as to make it
+unnecessary and undesirable to hide all traces of his sin from public
+view. The Puritan attitude towards sex is really that of the prude. The
+Catholic Church is so ready to talk about sex in a decent manner that she
+provides the confessional as a permanent institution.
+
+When we turn to the Catholic attitude towards sex we are faced indeed with
+two significant dogmas which make up a position fundamentally distinct
+from that of Puritanism. The first of these is the doctrine that marriage
+is a sacrament, and the second that the _esse_ of the marriage is the
+consent of the parties.
+
+The significance of the first is that marriage is not merely a licence
+whereby an unclean act is permitted as a sop to human weakness. The sex
+function, as the integral part of marriage, is acknowledged to be an
+actual objective of divine grace.
+
+The significance of the second doctrine is that wherever two people
+eligible to give consent, give it, there is the essence of marriage. Few
+non-Catholics realize that though the Church normally requires the
+ecclesiastical and civil regulations to be observed, she does not profess
+to marry the two persons; she merely pronounces a blessing on their
+marriage. She may make conditions before she will give her blessing or
+even her witness to the validity of the marriage; but she recognizes that
+a marriage may be just as valid on a desert island as in a cathedral.[6]
+And hence she really regards adultery, not as does the Puritan, but as an
+act which should be sacramental but has been prostituted by the absence of
+the love-motive, or by becoming promiscuous rather than constant. Sexual
+union may even itself be of the nature of a marriage, and it is
+significant that the Church has always insisted on the right of parents
+subsequently to legitimize children born out of wedlock; it is the English
+law which has forbidden that privilege.
+
+This is the official Catholic doctrine, however much it has been
+assimilated to the Puritan conception by the personnel of the Church.
+
+Yet the Church has consistently upheld the celibate life as the higher
+vocation. She has represented a celibate priesthood as a greater ideal
+than a married priesthood. She has exalted Our Lady as a Virgin. She has
+insisted on the Virgin Birth. But she has done this, not because sex is
+evil, but because celibacy is better. And, as we shall see, religious
+celibacy is entirely distinct from a condition in which the sex impulse is
+merely repressed.
+
+
+
+
+Chapter 3: The General Principles of Purity
+
+
+In attempting to define these principles I have no desire to enter into a
+controversy of relatives and absolutes. It is sufficient to meet those who
+deny that there can be any abstract standard of purity by pointing out
+that we know the direction in which to look for what is good and pure.
+Just as we know that certain acts are less worthy than others, so we are
+aware of the general direction of the nobler activities.
+
+The first principle to be observed is that relatively _purity is
+comparative_. This is a commonplace of all personal estimates. However
+much we may adhere to the conception of a moral standard, which is
+abstract and unvarying, we realize that there are also personal standards
+which vary very much. We do not, for instance, consider a cat to be guilty
+of murder when she kills a bird; we do not execute her as we execute men
+who have taken human life. We do not even condemn lions or tigers as
+homicidal criminals, though we may kill them in self-defence, thus showing
+that it is not the distinction between taking animal and human life
+which constitutes the crime; it is the difference between the killers. Nor
+is it true that we draw a distinction merely between animal and human
+responsibility, for even in the human kingdom we apply a comparative moral
+standard; we do not consider a savage who steals or kills as being guilty
+to the extent which a civilized European would be who performed a similar
+act. We are in fact constantly applying a comparative standard to the
+comparative intelligences of individuals, and quite rightly, for all
+intelligence and moral sense is graded from brute-beast to savage-man and
+upwards.
+
+We must be careful not to avoid this standard of comparative values in
+approaching sex morality. So long as we admit that at least there are acts
+and principles which, taken in the abstract, approach purity more nearly
+than others, we must not judge all individuals by the same standard. We
+must not consider a very ordinary, unintelligent, animal-blooded young man
+as being excessively sinful for having a vivid sex experience; perhaps he
+is living right up to the level of his imperfect standard. We must not
+expect people to be more moral than they can be, though it is the duty of
+Church and religion to educate them to see that there are better
+standards.
+
+The second principle is simple, but of the deepest importance.
+
+It consists of the proposition that variety and not uniformity is the
+fundamental rule of nature, or, as Christians would hold, the intention of
+God.
+
+I cannot recall any distinctive attribute to which this rule does not
+apply. There are an infinite species of creatures, and infinite tastes and
+tendencies. Even if we narrow down our field of investigation to one
+nation or even a single family, we find that each individual is
+approaching life by different byways, with different prejudices and
+different temperaments and different conceptions. But throughout history
+the majority of the normal type has been inclined to flout this divine
+principle. The Puritans, for example, were a particular type who did not
+like the gayer life of the world, and preferred a stern evangelical
+atmosphere. Consequently they regarded those amusements for which they
+happened to possess no partiality, as evil, and whenever they had the
+opportunity they suppressed them; they eliminated Christmas and the
+mince-pie. Equally we can see that if the normal mechanical Teutonic type
+had said that it was unnatural for men to be artistic and had suppressed
+the arts, it would have been a disaster for the world. There is not one
+vocation, but there are many vocations; all types are the design of
+intention, and are there, not to be suppressed, but to carry out their
+particular mission.
+
+This again, is equally true of sex, and we must apply the same conclusions
+towards the many types which we shall presently meet, abnormal as well as
+normal. The Protestant, for example, really acknowledges a uniform
+sex-nature only. You will continually hear a Protestant declaring that it
+is unnatural for a man to be a celibate: this is, of course, pure
+nonsense. It might be unnatural for a normal sex-nature to remain
+celibate, just as it would be unnatural for a natural celibate to marry.
+The Catholic Church has been far wiser. She can offer the Religious Life
+to the celibate and the Sacrament of Marriage to the non-celibate. There
+are few types of individual more unintelligent than that which, while it
+cannot so interfere with personal liberty as to compel marriage, persists
+in uttering the convention that "every man ought to do his duty to the
+State." The truism is true; what is wrong is the failure to conceive that
+there is no uniform duty for every man.
+
+But the third principle is more complex in character, or, rather, in the
+considerations which it involves.
+
+It consists, really, of a re-affirmation as to the Catholic condemnation
+of the heresy of Manichæism.
+
+The Puritan and the type he has evolved do radically regard the physical
+as evil. Protestantism, until it became adulterated by the Catholic
+movement, eliminated as far as possible, the physical medium in religious
+worship. Not only doctrinally, but liturgically, in the abandonment of
+ritual and artistic atmosphere, it attempted to limit religion as far as
+possible to the spiritual level, and it regarded sacramentalism as evil
+because sacramentalism involves an outward physical sign. In the same way
+the average Englishman, who has been inculcated, far more than he
+realizes, with Calvinist dogma, regards sex as immoral only when it is
+physical. A man may indulge in sexual emotion and thought, but so long as
+he suppresses any physical act he is not guilty; if this can be regarded
+as an exaggeration it is certainly true that popular Protestant theology
+regards a man as more immoral if he commits the physical sex-act than if
+he thinks of it. It is strange to note how far this theory has departed
+from the teaching of Christ, Who declared that "he that lusteth against a
+woman hath committed adultery against her in his heart."
+
+It is obvious the moment we examine this conception that it is utterly
+indefensible. If the sex-act is evil[7] because it is physical, then it
+is equally evil to eat or drink. And if an attempt is made to avoid this
+difficulty by saying that it is evil to debase love by expressing it in a
+physical act, or that it is better to love spiritually and non-physically,
+then it is equally evil to debase artistic inspiration by expressing it
+with paints on a physical canvas, or better to allow melodies to float in
+one's mind than to reduce them to the level of a physical composition.
+
+Without entering into a highly involved philosophy and therefore at the
+risk of apparent dogmatism, I wish now to emphasize that there are certain
+ascending levels, with which man is concerned. We may confine ourselves to
+the physical, the emotional, the mental, and the spiritual levels. The
+physical level is the lowest, in so far as man functions there in common
+with the animal. He is more active emotionally than the animal. But what
+distinguishes him chiefly from the animal, and makes him master over all
+brute-creation, is his activity on the mental level. Physically he is less
+powerful than the elephant; but because he can function mentally and the
+elephant can do so hardly at all, he can employ the elephant as a beast of
+labour. Here then we have a distinct gradation, a gradation which
+continues to apply within the human kingdom and makes us able to
+distinguish a civilised man from a savage.
+
+We should therefore apply this principle to sex. Sex activity is more pure
+or impure according to the level on which it chiefly functions. A man who
+traffics with prostitutes is not immoral because he is functioning
+physically, but because he is functioning almost entirely on the physical
+level. Purity is really sex emphasis on the highest levels. Ideally the
+physically sex-act should therefore be a mere expression of spiritual,
+mental, emotional love; it should just happen. The moment one begins to
+lay the emphasis on the lower levels, the more one becomes correspondingly
+less pure. Lust, in fact, is the desire only for physical sex
+experience--the wrong proportion and balance. A man's stage of moral
+development is to be discovered by the particular level on which he is
+most active.
+
+We must not avoid the consequence of this principle. We must be prepared
+to admit as relatively moral, behaviour which popular philosophy might
+regard as immoral. We must also be prepared to regard as immoral many
+marriages in which the physical is the chief incentive. The lowest stage
+of impurity would seem to be reached in cases, whether between man and
+harlot, or husband and wife, where the physical function is so emphasized
+that artificial physical aids are invoked in order to excite the physical
+passions and make them the cause instead of the result of sex emotion and
+thought.
+
+
+
+
+Chapter 4: Celibacy
+
+
+If once the third principle named in the preceding chapter is fully
+appreciated, we have already laid the foundation of our moral standard. We
+shall have seen that physical expression is the sacramental form of the
+invisible and super-physical motive, and that immorality is the shifting
+of emphasis from higher to lower levels. We shall be in possession of a
+test by which we may in almost all sex problems determine a comparative
+virtue or evil of any practice or conduct.
+
+Now this involves the equally fundamental theory that sex is not entirely
+a physical activity. In the popular conception sex is always confused with
+physical sex expression. But this conception, I submit, is entirely
+inaccurate. Even though Freud may be justifiably criticised for straining
+the word "sex" to include many forces which do not directly tend to incite
+physical sex activity, he has successfully shown that sex is the motive
+behind emotions and conduct which would not popularly be termed sexual at
+all. A musician may, for example, be drawing on his sex-energy in
+composing or performing musical works; a humanitarian may be sexual in his
+diffused love of fellow-men and women. We cannot possibly draw a line and
+say that here sex begins and there it ends. We can only admit that it
+carries far beyond those particular physical manifestations which we
+popularly associate with sex.
+
+If we accept the principle of ascending levels of physical, emotional,
+mental, and spiritual functions, we should expect to find that sex makes
+its appearance in more than one form. We know, that is to say, that there
+are, not one, but many emotions and thoughts which are directly sexual,
+and that there would seem to be every reason why sex, which manifests
+variety in its physical expression, should be equally various in the realm
+of the mind. Further than this, we are able to advance the principle that
+when the emphasis is laid further away from the physical level, the
+functioning power on that level weakens. Man, as we have already agreed,
+is a more developed animal than the elephant, because he is active in
+thought. But he pays the price for this by the inferiority of his physical
+strength. Similarly, the less mentally equipped are frequently more
+physically powerful. Like all other rules, there are of course exceptions.
+But there does seem to be a principle, and a principle that we should
+logically expect, that the more man functions on what we have described
+as super-physical levels, the less powerful his strength on the physical
+level becomes.
+
+Again, we have seen that, morally, the physical level is the lowest. The
+highest human developments are those which the animal cannot reach. The
+ordinary physical instincts are not evil, they are simply less evolved.
+Some of them, like the sense of maternity, are good. But we cannot doubt
+that man's superiority over the animal lies precisely in his ability to do
+what the animal cannot do, and that, therefore, the realm of mind is
+"higher" than the realm of action.
+
+When the Catholic Church therefore presents religious celibacy[8] as being
+the higher vocation she is enunciating this very principle. She is not
+suggesting that non-celibacy is an evil state. We do not pretend that the
+profession of crossing-sweeper is evil because the profession of prime
+minister is a higher ambition; indeed, it would be probably disastrous to
+persuade a man who had a natural ability to be a crossing-sweeper to
+qualify as a prime minister. Relatively, a man performs his moral duty in
+fulfilling his vocation, for whatever grade it may be designed. The true
+religious celibate is the extreme exception; no one should attempt such
+perfection who has not the actual call. The means by which we realize our
+true vocation is too individual a question to enter upon here.
+
+The whole fault of the puritanic conception of sex is to assume that
+complete repression should be attempted by all men, and that marriage is
+solely a concession to failure.[9]
+
+Almost the exact reverse is the truth. The celibate is a rare product. And
+moreover he is not one in whom sex is repressed; he is essentially a human
+being in whom the sex-force is sublimated into non-physical channels. This
+may take the form of extreme religious devotion, in wide humanitarianism,
+in a love of children or animals, in artistic creation or scientific
+research. It becomes true celibacy only when the individual instinct is so
+far diverted towards these energies that desire for physical sex functions
+becomes eliminated. Nor is it true that such a man is barren; he is
+procreating, as really as the father, a mental or spiritual progeny.
+
+We cannot emphasize this distinction too strongly. For the vast majority
+of men the celibate life is not intended, and to some extent, though, as
+we shall see, not entirely, other rules apply. What indeed we have so
+carefully to distinguish is the transference of sex from the repression of
+sex. To transfer the sex-force is a healthy and natural energy, whereas to
+repress sex is an evil which must always tend to produce unfortunate
+results.
+
+
+
+
+Chapter 5: Non-Celibacy
+
+
+We have now arrived at a point where we can emphasize a further
+distinction. We must, in fact, differentiate between those emotions and
+thoughts which are sexual in the sense that they naturally incite physical
+sex functions, and those which manifest themselves in non-sexual
+activities. It may be true that the energy which is exercised in the
+latter way is itself sexual; that does not matter for our immediate
+purpose. It is sufficient that the force is at work in a non-sexual
+channel.
+
+Here then we have two entirely different processes. The first is the
+shifting of the emphasis of the sex-force from body to mind, so that the
+sex-force ceases to be concentrated in physical sex-acts and begins to be
+concerned rather with love emotion and sex-thought; the second is the
+transmutation of the sex-force to non-sexual channels. Both of these
+processes are necessary in the life of the non-celibate.
+
+The latter process is what happens naturally in the case of the true
+religious celibate. His development and temperament are such that his
+sex-nature finds a complete expression, as we have already seen, in such
+directions as a general love of humanity, an intense spiritual devotion,
+the worship of art or nature. There is no repression, but a full exercise
+of the sex activities in a "non-sexual" direction.
+
+The vast majority of men, however, are not so developed, and are not
+intended to carry out such a life. Yet, for them, too, this process must
+be to some extent adopted. It is largely a matter of common-sense. The
+animal exercises no restraint; whenever the sex-impulse arises, it is
+satisfied--so far, of course, as the opportunity is provided. But as we
+trace the conduct of the more developed species from savage to civilized
+man we are conscious of a new element of will-power. The influences which
+cause this power to come into operation may vary. Religious obligations,
+considerations of business, social, or intellectual responsibilities, help
+to intervene. An intelligent man simply cannot afford to give vent to sex
+proclivities every time they arise; he has other interests which must of
+necessity at many times of the day have the first claim. Imagine a man who
+sacrificed a business engagement for some sex gratification! Often in the
+recent war a man, however strong his sexual emotions, would be forced to
+cast away all ideas of sex in order to dodge a shell; his mind for
+continuous periods would be so driven with anxieties and the stress of
+responsibility that sex would sink into insignificance. This is an extreme
+instance, but to a lesser degree it is what is happening to everyone who
+leads a normal life. The more developed the man, the wider his
+intellectual interests; and it is precisely in this capacity to exercise
+his will-power that he proves his superiority over the animal.
+
+This process of transmutation is the remedy which must be applied in cases
+where men find themselves the victims of sexual emotion out of all true
+proportion, whether in married or unmarried life. Mere repression is
+useless; it is actually harmful. But the mind must be switched off to dig
+a thought-passage in other directions, in non-sexual interests. Where
+there is undue sex obsession there is disease. And this mental
+transference is the chief cure. Really, this transmutation is a diffusing
+of the sex-force into a wide general area. The man is no longer
+concentrating all his sex-energy in love for one particular person; he is
+beginning sexually to love all humanity. He is finding sexual expression
+in the "non-sexual" forms of art or nature. He is still in love--but in
+love with love, rather than with one separate personal fragment of the
+whole.
+
+But with the ordinary man, there must remain a balance of sexual
+inclination which cannot entirely be transmuted. Here we encounter the
+first process, and our problem, particularly in non-married life, becomes
+acute. Is it possible, and is it healthy, to deny the sex-instincts all
+satisfaction? Different answers are given by religious advisers and by men
+of the world, while even in the ranks of the medical profession there is
+no consensus of opinion.
+
+I suggest that there is only one general principle which can be our guide.
+
+The natural tendency of all sexual thought and emotion is to find its
+outlet in physical expression of some kind. If a man indulges in sexual
+thought, it is almost impossible for him to avoid a physical result. He
+may have recourse to prostitution or he may commit solitary practices. The
+tendency of Puritan morality is, as we have seen, to regard the physical
+act as the sin and to avoid the conclusion that the thought is evil;
+consequently the patient is urged at all cost to refrain from action. Let
+it be stated, quite frankly, that this attitude is scientifically and
+morally indefensible. It is the thought rather than the act on which the
+responsibility should be weighed. I have no hesitation whatever in
+asserting that it is worse, medically and morally, for the individual to
+indulge in sexual thought and repress the consequent action, than to
+commit it. The mere absence of physical conduct is harmful and deplorable
+if the mind is a seething mass of sexual energy which is being denied all
+outlet.
+
+The first duty in such cases is, as we have seen, to apply the process of
+transmuting this sexual thought to non-sexual interests, so far as this
+can be done. The extent to which this is possible must vary in each
+individual nature. The comparative balance then remains. And here we must
+bring into play the moral principle to which I have already
+referred--namely that the morality of sex is determined by the extent to
+which love is the motive. Sex inspired by love is moral; sex inspired by
+any other motive is not. The part which the physical sex-force should
+alone play is the sacramental expression of pure love; so employed it is a
+perfect and divine activity. When the love-motive is absent, or is not the
+dominant incentive, the sex-force becomes comparatively immoral and
+abused.
+
+This is a general principle which can be rigidly employed. And I do not
+want to escape from the consequences of this doctrine. It appears to me
+the one natural, fundamental principle upon which a moral standard can be
+based. Therefore I am ready to accept the conclusion that there are many
+marriages which are highly immoral because the sex-act is not an
+expression of love, but either a mere mechanical duty or the result of a
+physical and emotional excitement, as distinct from love. On the other
+hand there are many sex adventures, inspired by love, which do not occur
+within the matrimonial state. This principle alone must guide us in any
+moral estimate we draw.
+
+Let us apply this doctrine by taking the simple case of a man and woman
+who are accused of having committed adultery. We inquire first, whether
+mutual love was the true motive, whether in fact the act of adultery was
+an unpremeditated incident which occurred as naturally as the kiss which a
+child gives to its mother. We draw a clear moral line between the sort of
+assignation which has for its one object the gratification of physical
+sensations, or the even lower motive, so far as the prostitute is
+concerned, of substituting for love the earning of a few shillings. But
+suppose we are satisfied that the physical act was not the object but the
+result, and that there was love. We go on to ask how deep was the love,
+and if a deep love is alleged, we ask why the parties are not married. For
+it is doubtful whether normal love can be wholly spasmodic. It seems
+contrary to the very nature of love that a man should love one woman for
+an hour and then throw her over for someone else. The essence of love
+tends to completeness and permanence.
+
+But we will imagine that even these conditions are satisfied, and that
+financial difficulties or parental objections alone prevent the formal
+marriage. We have also discovered that the two people have loved each
+other for some time, and that there is not therefore simply a sudden
+fascination, but a love based on knowledge and matured by experience. We
+are then left with a technical and not a moral offence. In effect a
+marriage has taken place; there has been the consent which is the essence
+of the union. It is only when the Catholic conception of the sacrament of
+matrimony is abandoned that we find ourselves regarding the ceremony in
+Church or registry-office as the union, and that therefore a moral offence
+is committed in the sex-act where no such ceremony has taken place. It is
+true that the parties would be in honour bound to receive the blessing of
+the Church. The union is irregular; but it is a true union.
+
+Incidentally, I suggest that this theory may be the basis of the
+scriptural exception in St. Matthew's gospel made as regards divorce where
+there has been "fornication," or a pre-marital sex-act--namely that by
+this act a natural marriage has been consummated, and that the subsequent
+marriage is therefore invalid.
+
+One might almost draw up a schedule of the tests which should be applied
+whenever we may happen to be forced to adjudicate as to the morality of
+any sex-behaviour. For already there have emerged certain definite
+test-principles. There is the consideration of the standard of the
+relative degree of intelligence to which the particular individual has
+developed, and of the fact that there are many types of sex-temperament.
+On the other hand we see that the direction of absolute morality to which
+our faces should be set, is the raising of the sex-force to super-physical
+levels, so that the physical side becomes a mere incident, or is even
+eliminated altogether. Then we apply the rule that there must be an
+exercise of restraint and will-power, so that sex obsession is entirely
+avoided. The extent to which the mind can be diverted from sexual channels
+must depend on the stage of development which the individual has reached.
+Lastly, we apply the test of how far love, so deep and pure that it is
+permanent rather than spasmodic, a monopoly rather than promiscuous, is
+the motive.
+
+Modern society has gone, I contend, as much astray in drifting to the
+extreme of considering all things permissible, as has Puritanism in
+regarding the sex-act outside marriage as in all circumstances a deadly
+evil. And I can only marvel that this latter attitude is taken up so
+often in the name of the Christian religion, when its Founder, while
+declaring that at the last day it would be "more tolerable for Sodom and
+Gomorrah than for the Scribes and Pharisees," also said to the woman taken
+in adultery, "Neither do I condemn thee; go thy way, from henceforth sin
+no more."
+
+
+
+
+Chapter 6: Divorce
+
+
+In leaving the moorland of general principles for the fields of particular
+problems it will be convenient to group sex natures under three heads: (1)
+the normal or hetero-sexual, (2) the invert or homo-sexual, and (3) the
+neuter or sexless. It is necessary only to add that it will not be
+possible to deal in more than the merest outline with any of these
+important questions.
+
+The most prominent of the problems concerned with the normal group is that
+of divorce. The problem arises because on the one hand there is a sense
+that marriage ought to be a permanent state, while on the other, there are
+many human exigences which go to break up particular marriages.
+Separation, without permission to re-marry, is of course an admitted
+remedy. But the question then arises whether parties so separated will
+continue to live as celibates; and as it appears certain that the vast
+majority will not, we have to ask whether it is better to legalise the
+fresh unions which are formed, or to permit adultery.
+
+Every modern State has wrestled with this problem, and for the most part
+ineffectually. Where there is no divorce, as in England before 1857,[10]
+or among the poorer classes who cannot afford divorce, irregular unions
+and prostitution undoubtedly flourish. Where a compromise is introduced,
+the permanence of marriage, and therefore of the home, becomes
+correspondingly impaired, while there are left a number of unhappy cases
+for which divorce is not allowed.[11] The English civil law is
+particularly unhappy in its compromise. It is based on the Protestant
+interpretation of the passage in St. Matthew already mentioned, namely
+that divorce is permissible where adultery has occurred, and it goes on to
+make it easier for the husband to sue for divorce when the wife has
+committed adultery than for the wife to do so in the reverse
+circumstances. Hence it places a premium on adultery, and exaggerates its
+importance as regards other sins. It deliberately incites an unhappy wife
+to commit adultery in order to obtain relief--she can usually evade the
+vigilance of the King's Proctor--and it singles out adultery as a worse
+sin than, let us say, cruelty or habitual drunkenness, for which divorce
+is not at present obtainable. In fact it is difficult to find any logical
+or moral defence for the English law as it stands.
+
+Let us first see how far the popular critics of the Catholic doctrine of
+indissoluble marriage are wrong. They regard marriage as simply a
+contract, from which it follows that divorce should be obtained by mutual
+consent, or even on the application of one of the parties. But this
+ignores, among other things, one vital natural law. Marriage begets
+parenthood, and between the parents of the same child there is a definite
+and permanent relationship. No Act of Parliament can make men and women
+cease to be the parents of their own children. Nor, even in childless
+marriages, is the sense of permanence an artificial convention which can
+be abolished by the decree of a court. The deeper the love, the more
+permanent must its nature tend to be. Love is not a contract; it is a
+spiritual bond.
+
+It is impossible, I contend, to think of a normally healthy marriage
+without realizing that both the man and woman naturally enter into it with
+the assumption that it will be a permanent relationship. The possibility
+of a family, the break-up of the maiden life--even the furnishing of a
+home, is evidence of a strong probability in the minds of the parties that
+the step which is being taken is something more than a temporary contract.
+Indeed, the marriage is only temporary if unhappiness arises. Men and
+women marry because they want to enter into as permanent a relationship as
+possible; they enter into it because, as they say, they wish to "settle
+down." The natural desire of man is that marriage should be permanent.
+
+A reversion to free love would be more than the undoing of the evolution
+from animal to man. It would completely change the basis of human society.
+And in proportion as any divorce law encourages the conception of a
+temporary contract this dangerous instability of home-life is threatened.
+Americans sometimes describe their own laws as approaching the "ideal."
+"The question will soon be," wrote a journalist describing the American
+"smart set," "who is to be your husband next year?"--or, "Has your last
+season's wife re-married yet?" This is of course an exaggeration; but it
+is a warning as to logical developments.
+
+In fact, divorce tends to create itself. Divorce is only applied for where
+the marriage is unhappy. A fair proportion of unhappy marriages arise
+because they have been hastily entered into; with due inquiry many of
+them could have been prevented. But the easier divorce is to obtain, the
+more incentive will be given to enter into these hasty marriages--the type
+of union which so often gives rise to divorce.
+
+On the other hand, whatever their cause, there are marriages in which all
+trace of love has disappeared, and it may fairly be argued that the union
+is dead. Thus a husband may, in later years, become incurably insane or
+habitually drunk. There are many unions in which the one party has married
+in blind infatuation only to discover that the partner is so contemptible
+a creature as to destroy all vestige of love. Such unions remain marriages
+in formality only; their pretended existence is a sacrilege, particularly
+if there are no children and the husband and wife are not therefore
+co-related as parents.
+
+For all such cases the Catholic Church permits divorce (_a mensa et
+thoro_)--or separation, as it is known in civil law, without permission to
+re-marry. The issue, therefore, becomes simply a question as to whether it
+is right to expect the parties so separated to remain celibate.
+
+In an outline such as this, I suppose that one can only attempt a summary
+reply to these questions. If, for a moment, we are to exclude the
+complications of a subsequent love-affair there appears to me to be no
+reason whatever why any man or woman should not remain celibate during the
+lifetime of the divorced partner. The _journalese_ theory that it is
+unnatural and unhealthy for people so to remain is simply untrue, so long
+as the celibacy takes the form of sublimation or transmutation and not
+repression. The complication of an intense love-romance however, is a
+serious proposition. Ought two people in love to remain sexually apart
+simply because one of them is still married to, let us say, an incurable
+lunatic? In principle there seems to be every reason why they should; no
+actual physical or mental harm is done to them, provided they have a
+sufficiently developed will-power to transfer their sex-desire into other
+channels of activity. The sacrifice will be immense, but it is no more
+than any man has to make who refrains from marrying his beloved because he
+is too poor or is suffering from some disease which may affect his
+children. In this case the sacrifice is offered for the supremely
+important principle that only God, by the act of death, can undo the
+vinculum of the original marriage.
+
+But I am equally sure that most people under these or less intense
+circumstances will not remain celibate.
+
+Therefore, to descend from theory to practice, I see no alternative but to
+draw a rigid line between civil and religious marriages. The State must
+make its own arrangements and go its own way. But there should always be a
+higher type of marriage where the Catholic Church has been invoked for her
+blessing. And for those who choose to ask for this sacrament, the union
+should be irrevocable, save by death. The parties will receive that
+sacrament knowing what a heavy responsibility they are assuming. And it is
+only right that the Church should be far more particular in refusing to
+prostitute her sacramental grace on unions which ought not to be
+consummated. She ought, I conceive, rigidly to inquire into the
+desirability of the union, and not to give her blessing unless she is
+satisfied that both parties are giving their consent with as full a
+knowledge of the facts as is humanly possible. Equally she should refuse
+her ministrations where she is unconvinced that love is the motive of the
+marriage. I see no reason why some form of sponsorship should not be
+demanded.
+
+And I think it may be argued that a consent without a knowledge of the
+facts is not a valid consent, and that such a union is null. I should
+welcome a careful extension of the decree of nullity, for that reason.
+
+
+
+
+Chapter 7: Eugenics and Prostitution
+
+
+The doctrine that love is the only motive for sex--that physical
+expression is pure only so far as it is the sacramental accidence of
+love--leads to important conclusions. There is, for instance, a class of
+moralist who teach that the sex-act in marriage must only be for the
+purpose of procreation. It would follow from this that it is immoral for
+sex intimacies to occur between a man and his wife once she has passed a
+certain age. In the ideal marriage, so this school of thought affirms,
+copulation is strictly regulated and occurs only when the moment is
+favourable for generation.
+
+To this theory I cannot subscribe. It runs counter to the doctrine in
+which I believe. It Changes the sex-act from an incident or a result to a
+means or a cause. It is really immoral because it lays emphasis on the
+physical. This cold-blooded calculation of the times when sex is to be
+thus physically expressed is the exact opposite of the principle by which
+love directs and the act merely occurs, with no purpose but to express
+love physically.
+
+This leads us to a consideration as to how far those practices between man
+and woman are moral in which procreation cannot result. It is interesting
+to note that the English law holds that "unnatural" acts between husband
+and wife are criminal. Although it is true that prosecution cannot occur
+unless there is an absence of consent, for otherwise there would be no
+evidence--these acts are apparently regarded as _per se_ criminal in
+nature. And this indeed is a logical position, when we remember the
+standpoint which the State adopts towards all sex questions.
+
+To this class of conduct artificial preventatives are closely allied. A
+chaos of opinion rages over this subject, from the neo-malthusian who
+advocates the practice as a necessity, to the purist who talks of
+"child-murder." It seems clear that this latter designation is an
+unwarrantable exaggeration; to prevent the possibility of life coming into
+existence cannot by any strain of imagination be confused with destroying
+what is actually alive. On the other hand, the moral test which we are
+applying to all these problems hardly acquits the practice. It is
+difficult to think of preventatives without being conscious that
+premeditation of the physical act is being emphasized, and the ideal of a
+natural incident almost banished. To prepare for a thing is to insist on
+its importance. The minds of the two parties must almost necessarily be
+focussed--though not absolutely necessarily--on the physical sex-act.
+
+There is no doubt however that, apart from ideals, preventatives are a
+means of averting more serious evils. This is not the place to enter into
+a detailed consideration of eugenics. We can only face the blatant fact
+that thousands of degenerate parents continue each year to breed
+degenerate children. The moral aspect with which alone I am dealing, is
+that this is a crime against the community; however irresponsible or
+ignorant the perpetrators, they are helping to burden the State with an
+altogether undesirable progeny. Now, whether they are allowed to marry or
+not, there is not the least likelihood that they will desist from sexual
+intercourse. Therefore, it seems to me an obviously lesser evil to remove
+all excuse for procreation by placing within reach the artificial means of
+prevention.
+
+In this, just as in the divorce problem, we have to determine whether it
+is better to insist on an ideal, which we know the majority will not keep,
+or to legislate down to the majority. There is no doubt in my own mind
+that to legislate on an ideal is not only impracticable but dangerous. I
+may believe, for instance, that it would be a higher ideal to live on
+vegetables and fruit rather than to slaughter animals and drink their
+blood. But even so, I should vehemently oppose a law which attempted to
+impose vegetarianism.
+
+I believe, too, that every moral influence should be brought to bear
+against marriages where the physical or mental degeneracy[12] of the
+parents renders the use of preventatives desirable. I wish to emphasize
+that the ideal towards which we should set our faces is that of fewer but
+healthier marriages. Both Church and State should, I feel, take pains to
+assure themselves that these undesirable elements are absent in all unions
+which they are respectively called upon to solemnize. And I emphasize this
+because I believe that we are suffering far too much from the popular
+fallacy and the smug Puritanic doctrine that the cure for all sexual
+proclivities is for men and women to marry, and that once they marry all
+things are sexually permissible. It is not only irritating, but it is a
+fallacy, for men who are comfortably married to declare that there is
+"really no sex-problem." There is probably as much immorality within the
+married state as outside it; and far from it being the duty of every man
+to marry, there are many men whose duty it is not to do so.
+
+Closely allied with eugenics is the problem of venereal disease, and out
+of this again, arises the problem of prostitution. How far is prostitution
+tolerable, so that a medical system of registration should be introduced
+into England? We have seen why prostitution is immoral; it is concerned
+with the physical side of sex, and with little else. But no thoughtful man
+could reasonably advocate the suppression of prostitution by law. The
+result of such a measure, at the present state of national development,
+would be deplorable, even if it were practicable. People do not become
+moral because they are frightened to do what they still want to do. It is
+always a confession of the weakness of religion or moral influences where
+you have to fall back on the police-force of the State for support. In
+moral questions, State prosecution seems only to be justifiable where the
+liberty of individuals, or the welfare of the community, is endangered.
+
+Prostitution[13] as an evil can only be treated by the slow process of
+moral education. Of that I shall speak later. But it is worth while
+remembering in this connexion, that the feminist movement must have a
+beneficial effect, to some extent, on prostitution. Largely, it is an
+economic problem. If a woman were able to earn a decent wage, it is
+inconceivable that she should wish to submit herself to every voluptuous
+patron who happens to come along. Education and economic independence must
+tend largely to breed dissatisfaction with such a slavish occupation. It
+will not do so entirely, for a certain percentage of women are prostitutes
+because they hunger for promiscuous sex intercourse.
+
+That some serious attempt must be made, not merely to alleviate, but to
+prevent venereal disease, is evident to all who are aware how widespread
+it has become. And it may therefore be pointed out that it would not be
+impossible to prosecute the prostitute, suffering from these diseases,
+without introducing the vexed question of registration and official
+recognition of prostitution. All unmarried men and women below a certain
+age could be compelled to submit to periodical medical examination, and if
+any person was found to have solicited, after having been certified as
+infected, prosecution would lie. Probably a storm of protest would be
+aroused against an alleged interference with individual privacy. But the
+danger of syphilis may necessitate such a law, and after all, no one is
+being asked to do more than that to which every soldier and sailor has to
+submit.
+
+We have seen that love, and therefore marriage, naturally contains the
+sense of permanence. There is also a sense of distaste towards incest, and
+of the apparently natural evils arising therefrom. No-one will deny that
+the State and the Catholic Church are scientifically justified in
+insisting upon some table of prohibited degrees. How far this distaste is
+essentially natural I do not know. I imagine that a sister who had been
+separated from her brother since birth, and who did not know that he was
+her brother, might fall in love with him. But the scientific dangers of
+such marriages would remain.[14]
+
+The Church of England some years ago found herself immersed in a storm of
+controversy over the Deceased Wife's Sister Act. To most men her attitude
+seemed pedantic and unworthy of serious attention. The English Church is
+unfortunate: her apparently narrow ecclesiasticism was really the result
+of a liberal policy at the time of the Reformation. During the Middle
+Ages the Church had extended her prohibited degrees to such an extent that
+it must have been difficult to know whom one could marry without a
+dispensation.[15] Only a person more than four degrees removed from the
+other party was an eligible partner without dispensation, the degrees so
+being reckoned as to include even second cousins. The English Church swept
+away these anomalies and concentrated on an irreducible minimum of
+prohibition up to three degrees (reckoned in direct ascending and
+descending generation from the common ancestor)--thus sacrificing all
+regulation against marriage between first cousins, who are four degrees
+removed.
+
+The real opposition to the ecclesiastical attitude was, however, that any
+affinity, as distinguished from consanguinity, should be a bar to
+marriage. The unhappy deceased wife's sister was merely a convenient
+representative. But this is a controversy which is not sufficiently
+imminent to engage us in these pages.
+
+
+
+
+Chapter 8: The Homosexual Temperament
+
+
+We must now pass from the normal or hetero-sexual to the second-class of
+sex-temperament. This is the homosexual--that in which the individual's
+sex attraction is directed towards the same sex. And here it will be
+necessary to utter a note of warning. The sex instinct lies so deep in
+human nature that many men are incapable of regarding sex characteristics
+save through their own temperamental colour. Normal men are frequently
+found, for instance, of such underdeveloped mental faculties that they
+start out with an immense sex prejudice against the homosexual. Without
+being able to consider the question impartially they abhor this variety as
+an unspeakable evil. It is essential that we should place such critics
+outside the area of practical investigation. The homosexual tendency may
+be as evil as they imagine it to be, but we must only arrive at that
+conclusion as a result of impartial and incontestable reason. And any man
+who cannot undertake that inquiry is as valueless for our purpose as are
+his prejudicial opinions; he must simply go back to the nursery.
+
+Let us therefore, as far as is individually possible, attempt to treat
+this question with an open mind. And accordingly we shall find it most
+convenient first to consider the various attitudes which have been taken
+up with regard to this difficult problem.
+
+The legal or State attitude we have already to some extent anticipated.
+The State looks with suspicious eyes on any influence which tends to
+sterilize the birth-rate. Accordingly, in England, homosexuality is
+branded as a crime for which a heavy sentence can be pronounced. It is
+true that legally this sentence, under the Criminal Amendment Act, can
+only be inflicted for the physical sex-act itself; but this includes any
+assault or any behaviour which may be construed as an attempt to lead up
+to the commission of the act. And, accordingly, any man is legally under
+suspicion if he is thought to be homosexual, even though no perpetration
+of the physical offence can be alleged against him. The hideous system of
+blackmail is thus encouraged by the law. Once a man is understood to be
+subject to these proclivities, it is assumed that sooner or later he will
+commit the offence, and he is watched, if not by the over-busy police, by
+those idle persons who trade upon the legal attitude toward this problem.
+Any conversation or literature on the subject is suppressed, so far as is
+possible, by the State, because the physical expression being a crime, all
+that may become an incentive to the crime is itself criminal.
+
+We have already mentioned the basic fallacy of the legal attitude. It does
+not follow that because a line of conduct may decrease the birth-rate, it
+is therefore wrong. Celibacy, as we have seen, may be an actual virtue.
+But in this particular instance there is a still more serious error. The
+English law, by branding homosexuality as a crime, assumes that it is a
+deliberate perversion; for it would be obviously ridiculous to punish a
+man for doing what he could not help doing. Even the law is not so
+illogical as to sentence a madman to penal servitude because he insists on
+being mad. No, the State regards the homosexual as one who has of his own
+choice assumed this form of sex temperament, in the same way as a man
+decides to rob or forge a signature. The legal attitude _must_ rest on
+this supposition, for otherwise its policy would be flagrantly unjust. And
+accordingly we find the law classifying this family of behaviour as
+"unnatural."
+
+Now, if there is one fact which is clear from an investigation of the
+problem, it is that this supposition is as false as it is possible for
+any supposition to be. Let it be granted that a certain number of
+homosexual offences are committed by persons who are sexually normal in
+temperament. There remains the whole body of homosexuals, of those, that
+is to say, in whom the homogenic attraction is as integral a part of their
+nature as the appreciation of music or the love of colour. Abundant proof
+of this contention is to hand. There have been thousands of individuals in
+every age, including the present, who have never heard of
+homosexuality,[16] have never met other homosexuals, or come into contact
+with anything approaching homosexual practice; and yet they have been
+homosexual all their lives. I have known persons who believed that no one
+else in the world shared their aspirations, and also have suffered
+tortures because of their supposed isolated abnormality.
+
+The State attitude simply ignores this factor, and accordingly reveals
+itself as unscientific.
+
+It is true that perhaps by such an agency as psycho-analysis reasons could
+be found in many of these cases why the individual had developed on
+inverted sex lines; home repressions, the system of early education, the
+age of the parents, these or other influences, may have produced a complex
+which has switched the sex-nature on to a particular path. But these
+reasons do not necessarily show the result to be artificial; it is our
+very nature indeed which these influences construct. It is impossible to
+trace an exact line between the inherent nature and the effect which
+outside influences have had upon it. We must, and we do in fact, regard
+the permanent and fundamental traits, however derived, as "natural."
+
+Moreover psycho-analysis definitely indicates that there is a homosexual
+period through which all individuals inevitably pass.
+
+The State theory that the temperament is "unnatural" cannot therefore be
+supported on any grounds, except in the cases where it is deliberately
+assumed by normal persons. In most cases it is natural to the individual's
+nature, and not "unnatural," but "abnormal."
+
+Once this simple scientific truth is grasped the legal attitude is seen to
+crumble in all directions. The case for criminal prosecution rests
+logically on the assumption that unless homosexual practices are rigidly
+suppressed they will spread. And since their increase would seriously
+diminish the birth-rate the State is necessarily anxious to avert this
+danger. But it is an odd perversion which imagines that sober respectable
+citizens are only restrained from indulging in homosexual vice by the
+threat of penal servitude! Once the scientific truth is grasped and
+homosexuality is seen to be, except in a small number of cases, the
+natural temperament of a small minority, it will be realized that normal
+persons are not likely to wish to commit unnatural acts, whether there is
+or there is not a penal law; nor can any Act of Parliament prevent
+homosexuals from being homosexual.
+
+And in practice this theoretical conclusion is found to hold true. For in
+the countries, such as France, where the Code Napoléon does not cover
+these prosecutions, homosexuality is far less rife than in England, or in
+Germany, where until the Revolution the penal law was rigidly enforced.
+
+It is well that we should face these facts unreservedly, however strong
+may be our personal antipathy to the practices.
+
+       *       *       *       *       *
+
+The second attitude may be described generally as that of society. Public
+opinion must necessarily be too vague to admit of succinct definition. But
+generally its attitude towards this question may be defined as that of an
+ordinary man towards a freak; he has no sympathy with freaks and indeed
+dislikes them--but they are so very rare that he can afford to ignore
+them.
+
+The problem of the homosexual cannot however be avoided in this way, for
+the simple reason that the invert forms so comparatively large and
+permanent a part of the community. It is difficult to attempt an accurate
+estimate, partly because many homosexuals are so afraid of incurring the
+odium of public opinion that they successfully disguise their true nature
+and are unsuspected even by their most intimate friends. But there is a
+more fundamental difficulty. It appears to be undeniable that a large
+number of normal people possess to some extent a strain of the homosexual
+temperament. We have, in fact, as in almost all classifications, not a
+naturally dividing gulf but a gradually ascending scale. Some individuals
+may have only 5 per cent. inverted and 95 per cent. hetero-sexual
+tendencies, while others are only 10 per cent. normal. There are a large
+and increasing number of persons who are almost equally balanced on either
+side. These bisexuals often marry happily and at the same time enjoy
+homogenic experiences.
+
+When we remember that, according to psycho-analysis, everyone about the
+age of puberty passes through a homosexual stage, it is probably not an
+exaggeration to state that few people fail to preserve a stratum of this
+nature, however small the percentage and however deeply such tendencies
+may be buried in the unconsciousness.
+
+If however we decide to draw an arbitrary distinction and to define
+persons with less than 30 per cent. inverted nature as normal, persons
+from 30 to 60 per cent. as bisexual, and the remainder as homosexual, we
+are left with a considerable number of the last variety. Havelock Ellis
+has reckoned the percentage of homosexuals among the professional middle
+classes in England as 5 per cent. and among women as 10 per cent.[17] In
+any case the popular view that the proportion is so small as to be
+negligible is quite impossible, and is due to the fact that most men are
+so unobservant of psychological evidence that their opinion is of little
+serious value.
+
+However undesirable, then, this species of temperament may be, it cannot
+be described as unnatural in the sense of artificial or unusual. The third
+or current scientific attitude does seem at first to avoid these
+superstitions and to rest on a reasonable basis. This attitude may be
+described as that of regarding homosexuality as a disease, which should
+neither be punished nor ignored, but treated. The theory that we all pass
+through a homosexual period at a comparatively early stage, lends support
+to this conclusion. The hero-age of boys and girls, it is urged, is almost
+always directed towards the child's own sex. Therefore it can fairly be
+argued that where the sex development has been restricted to these lines
+it denotes some strange dislocation which has prevented natural growth.
+The fact that in some cases this cause can actually be traced--such as a
+disappointment in an early love affair with the opposite sex, or to
+artificial circumstances which have made for celibacy--confirm many
+students of sex-science in this opinion.
+
+But as if nature deliberately intends to thwart all easily attained
+explanations, she sets out certain facts, in practice, which entirely
+invalidate the theory. It is true that many homosexuals, both men and
+women, portray in general mental efficiency that peculiar want of
+proportion in some direction which is the inevitable symptom of mental
+abnormality; the male may be obviously effeminate, or, male or female,
+eccentric or hysterical. But this is distinctly the exception. So far as
+my personal experience goes, the majority of homosexuals are
+indistinguishable from normal men, except by some psychic or intuitional
+sense, in physical or mental appearance; and I observe that this
+experience is shared by all those scientists who have written on the
+subject. The undeniable facts are that among this minority of the race a
+majority of men have, in all ages and races, held a pre-eminent and
+honourable position in society, revealing the brilliance of sanity rather
+than the abnormality of genius. The homosexual has succeeded not only as
+might have been expected in the arts. It is true that, in general, he
+possesses certain feminine attributes, such as a gentler and more
+emotional positivity than the normal. But he has excelled in such
+masculine paths as soldiering, statesmanship, and engineering. It is
+almost irritating, where one wishes to find support for the scientific
+explanation, to turn to history and discover that the homosexual section
+of the Greeks were magnificent warriors as well as philosophers; that not
+only Shakespeare, who wrote many of his sonnets to a boy, or Michael
+Angelo, but Alexander the Great, Charles XII of Sweden, Frederick II of
+Prussia, and William III of England, had their homosexual tendencies.
+Indeed, were it permissible to do so, it would be possible to instance
+some of our most famous generals and politicians of modern times as
+possessing this unmistakable temperament.
+
+It is well then freely to admit that the scientific theory simply does
+not square with the full facts of the case.
+
+The fourth attitude is that of religion. The Church's official position is
+mainly indistinguishable from that of the State, although the atmosphere
+of the Church has tended largely to be congenial to this development. It
+is evident that Christianity was influenced in its early days by the
+appalling condition of vice in Roman society, and it is not to be wondered
+at that a severe legacy of prejudice has been inherited in the light of
+this indescribable experience. But this brings us conveniently to a point
+where we must admit a fallacy underlying almost all considerations of the
+homogenic sex nature. And unless we are able to dispose of the fallacy in
+our minds, further investigation is useless.
+
+The fallacy consists of the assumption that homosexuality means only the
+perpetration of the physical sex-act. In reality this is as untrue as to
+suppose that the normal man is necessarily a patron of prostitutes. Such a
+confusion of thought is obviously ludicrous. But not less inaccurate is
+this prevailing idea regarding the homosexual. Not only is the particular
+sex-act, popularly associated with this subject, an extremely rare
+occurence, even as among the physical sex-expressions of this temperament,
+but probably a vast majority of homosexuals are deliberately celibate.
+Homosexuality is a romantic cult rather than a physical vice. Nine-tenths
+of its energy is directed purely in the realm of ideals. The old
+misconception of sex as a rather disreputable physical function again dogs
+our steps. But sex is almost entirely emotional; sex-love, and especially
+homosexual love, is not lust. Its desire is romantic and idealistic, and
+when physical incidents occur, they are usually the unintentional outlets
+of the purely emotional passion.
+
+The literature of homosexuality is almost entirely romantic, and small
+though it is forced to be, in quality and ideal its average must rank as
+extraordinarily noble.
+
+It is noticeable, indeed, that in a large proportion of the unpleasant
+cases which are tried in police-courts, the offenders are admittedly
+normal men who have deliberately perpetrated homosexual acts for various
+causes, such as a neurotic desire for novelty, or the desire to avoid
+disease. There are also the considerable class of perverted normals whose
+deviation from their natural path as the result of some such influence as
+heterosexual disappointment or repression, has been so emphasized as to
+render their perversion distinct from natural developments, and who
+refuse, or are unable, to deny themselves physical gratification.
+
+If we dissociate the true homosexual from this class, and concentrate our
+attention only on the "celibate" species of such attachments, it is
+evident that we are in the presence, not merely of something which is not
+criminal, but of an ideal which is sacred in character. Pure love,
+especially so intense a love as the homogenic attachment, is not profane
+but divine. And though the Church may be unable to recognize it by her
+sacramental benediction, because, unlike marriage, it cannot effect
+physical procreation, she possesses such Biblical precedents as the story
+of David and Jonathan--an episode which is obviously homosexual in the
+sense that it describes not a platonic companionship but a romantic
+passion.
+
+In the social sphere also, the place of this aspect of homosexuality is
+obvious. The homosexual must, and does in fact, exist in the most honoured
+offices of the community. Indeed, it is no exaggeration to declare that
+few men can be successful in educational or philanthropic work unless they
+have some homogenic temperament in their nature. Without this they may
+compel discipline but they are powerless to attract sympathetic
+co-operation. The testimony in favour of this assertion is overwhelming.
+
+But when we admit that sex tends to find a physical expression, and we
+come therefore face to face with the physical problem, the difficulty I
+admit to be considerable. And I can only re-emphasize that this feature
+is numerically and potentially the least important, but that there can be
+no religious countenance for any physical sex-act outside the sacrament of
+matrimony.
+
+       *       *       *       *       *
+
+Rape, and seduction without consent, are obviously evils calling for legal
+prosecution, as being an infringement of personal liberty. And in this
+connexion it must be remembered that homosexual practices tend to
+seduction, inasmuch as the attraction is frequently towards those who have
+not attained intellectual manhood. For the rest, I am inclined only to
+re-affirm the general principle which I have already attempted to
+define--namely, that sex becomes a sin where the main objective becomes
+the physical gratification. Once the proportion is weighed on the side of
+physical expression, love is prostituted. The purity of true love is known
+by the fact that its face is turned not to mere physical functions, but
+beyond the emotional and even mental, to the spiritual ideal. Indeed, a
+lover, whatever his temperament happens to be, loves even if his beloved
+is removed from all physical reach. That is the test.
+
+I do not look for salvation to the arms of mere criminal legislation. This
+seems to me to be almost powerless as a moral force, and indeed, to
+encourage the hideous apparatus of blackmail.[18] Gradual and
+unsensational as it may be, I believe that morals can only be improved by
+educational and religious influences.
+
+And so far as theoretical solutions are concerned I believe that Mr.
+Edward Carpenter[19] comes nearest to the truth. Nature is deliberate in
+creating not uniformity but variety, and I doubt if the world would
+continue if there were only normal men in it. The homosexual has his
+place, within restrictions, as has the celibate or the sexless type. The
+real truth, I feel to be, is that few men are wholly masculine or women
+feminine, and that somewhere, in comparative degrees, homosexuality is in
+us all. It may become so excessive as to be a disease, or so feeble as to
+create that unæsthetic, bourgeoise type, which is an unpleasant symptom
+of super-normality.
+
+We enter the realm of pure conjecture if we attempt to inquire the purpose
+for which this type has been deliberately created. And I can only record
+my own entirely unproveable, but definite opinion, that the human race, in
+the far ages ahead, will return, by a spiral process, to the bisexual
+species from which I believe it has come. If this is so, the homosexual is
+apparently a prototype, a preliminary attempt of nature to combine both
+sex-natures in one individual. And with all his present imperfections, I
+believe that there are evidences which go strongly to support this
+conjecture.
+
+
+
+
+Chapter 9: The Sexless Class
+
+
+There is little that need be written on this subject, not because it is
+devoid of interest, but because it raises no vital sex problem.
+
+The number of sexless people is small, though apparently increasing. It
+may be questioned whether there are any really sexless people--individuals,
+i.e. whose sex-nature is non-existent. Probably in most of these cases
+sex, for some reason or other, is there, dormant but positive. But it is
+convenient so to classify those in whom, for some reason, the sex-force
+has never yet been stirred.
+
+It must be remembered that this class is quite distinct from the religious
+celibate. The celibate has all the sexual ardour for his religious or
+humanitarian devotion. The sexless man or woman is cold, intellectually
+aloof, and generally critical.
+
+There are only two considerations calling for remarks on this interesting
+psychological problem. The first is that we must not allow the great body
+of normal opinion to label such people as unnatural, and as having no part
+to play in the community. They have, on the contrary, an important rôle.
+Their intellectual ability is in itself a great asset, particularly in
+abstract and critical directions. And in all sex questions they should,
+and frequently have, an impartial outlook, for the very reason that they
+can view sex from a detached standpoint.
+
+But, conversely--and this is the second consideration--they possess the
+immoral tendency of regarding sex with abhorrence, especially when they
+confuse sex with mere physical expression. In extreme cases the sexless
+individual has been known even to faint or exhibit symptoms of nausea at
+the chance touch of a woman. This is obviously to magnify the physical
+side out of all clean proportion. And probably such cases show themselves
+to be the result of artificial repression and consequent complex. It may
+be argued from this that all deviations from the normal are the results of
+repression. But, as we have seen, the difference between natural and
+unnatural is comparative, and most of our nature is built up, in the first
+instance, by early exterior influences.
+
+
+
+
+Chapter 10: Super-Abnormalities
+
+
+Under this head I have included a number of characteristics, which have no
+connective bearing upon one another. It seemed the most convenient
+classification.
+
+Perhaps it will be best to take as the first example a sex tendency which
+can hardly be described as super-abnormal, for among single men, and
+especially among boys, it is extremely common.
+
+Auto-eroticism in the form of self-abuse is not an easy problem to tackle.
+The usual policy adopted towards boys is most immoral. Well-meaning but
+hopelessly vicious purists, write terrifying pamphlets or deliver lectures
+in which they declare that this practice will inevitably lead to lunacy,
+paralysis or even death. The result is that the boy is scared into an
+ineffectual attempt at repression, which, so far as it is successful, sets
+the sex-impulse at work into morose channels and makes him a liar or a
+thief. Or he may be impelled to inquire for himself. He finds that, so
+long as self-abuse occurs infrequently, it does not bring about these dire
+evils, and accordingly he assumes that all moral doctrine is hypocrisy
+and often falls into the opposite extreme of constant self-abuse, with the
+result that actual physical and mental deterioration sets in.
+
+What is really the truth?
+
+The first consideration is that frequent and unregulated abuse does cause
+physical harm. The margin of frequency which will escape this harm varies
+with the individual. But, with growing boys, the practice is perhaps more
+dangerous than after physical maturity. The whole reserve of the physical
+constitution appears to be needed while the body is developing.
+
+The difficulty of this problem is its complications. There are several
+entirely conflicting influences which must be weighed one against the
+other.
+
+We have seen the physical danger, and, since morality must not be founded
+on a lie, we must freely admit that the physical danger may be eliminated
+by limiting the frequency of the practice. It may then be physically
+harmless. There remain, however, at least two causes which make for a
+misuse of the sex-force, that is--for immorality. The first is that it is
+usually the result of mental weakness, sheer inability to overcome the
+inclination. The mind, the will, _must_ be supreme in its own house. Until
+that is done little else matters. And it comes, therefore, to this, so far
+as this particular consideration is concerned, that it is better for a
+man deliberately to regulate himself by programme to certain times, than
+to keep up an ineffectual struggle, or to obey whenever the inclination
+arises.
+
+For, in both these cases, remorse follows. And this is as great an evil as
+the failure of will; indeed, it _is_ failure of will. Remorse is not
+penitence. It is useless thereby to regret what has been done. A man must
+simply own to himself that he has failed, make a resolution to be stronger
+next time, and then sweep the recollection from his mind, switching off on
+to other mental channels.
+
+The second influence which makes for impurity is that by this practice the
+sex-force becomes literally selfish. Now, sex is fundamentally a movement
+towards union through love, whether it be physical or super-physical. This
+practice is merely a vicious circle, in which the love element, save in
+the perverted form of narcissism, is absent. Accordingly, there must,
+almost always, be evil mental results from this abuse. And, once again, we
+see that the real evil is not in the physical act but in the realm of
+thought, whether the act occurs or not.
+
+On the other hand, we must not become such abstract moralists as to deny
+that in many individuals the sex-force is so strong as to press almost
+irresistibly towards physical expression. Even dreams, which are the
+normal outlet, may not be sufficient. A man who for some reason, cannot
+marry, will therefore argue that his only alternative is recourse to
+prostitution, and that self-abuse, so long as it is regulated, is morally
+preferable. One remedy is, as we have already seen, the transfer of the
+sex-force to higher channels, so that all the glow and energy of sex is
+energized in devotion to a group of persons, or to a religious or
+humanitarian ideal in concrete labour. For sex is primarily creative, and
+if it is not creating physical children it may have, and should have, a
+spiritual progeny--as in art and literature.
+
+The truth is that each individual case must be treated according to its
+particular state of development. General rules in this instance are
+particularly dangerous. We can only repeat that the repression is worse
+than commission, that a seething mass of sexual thought is worse when it
+has no physical outlet; that the ideal, when there may be no legitimate
+outlet--and, indeed, to some extent, in all cases--is to find an emotional
+outlet, to dig thought and emotional channels along which the sex-force
+may flow, but the physical expression of which is, in the ordinary sense
+of the term, non-sexual.[20]
+
+And this is quite possible.
+
+
+II
+
+Attraction towards young children is frequently, perhaps almost entirely,
+sexual. A symptom of this temperament is that romantic attachments are
+formed towards either sex, because, before puberty, the child is bisexual
+or sexless. This must essentially be a cult; it is a clean and noble cult,
+but the penalty of its high standard is that here all physical sex
+expression must be denied except in the lesser form of embrace.
+
+Here, indeed, the prosecution of the law against sex-acts is justified.
+For, not only is the child incapable of giving valid consent, but the
+commission of the sex-act is physically and morally injurious. It is
+physically injurious beyond all doubt at a young age, and it is morally
+injurious, because it introduces sex to an age of development when the
+consciousness of sex should not have appeared above the horizon. The
+inevitable result is that if sex-acts take place the child eventually ages
+rapidly, as can be seen among the child-mothers of India. Maturity is
+induced far before its time.
+
+The sex consciousness, as distinct from the unconsciousness, can be
+awakened in the earliest years of childhood. The young boy or girl often
+shows an extraordinarily intuitive perception that there is a sexual
+design behind even the apparently harmless overtures. And this is why this
+cult is particularly dangerous. The lover, in fact, must not only entirely
+eliminate the morally criminal sex inclinations, but he must take care not
+to become so sentimental and romantic as really to suggest sex to the
+child's unconsciousness. It is difficult to draw the line as to what is a
+lawful and what is an unlawful expression of this sex-temperament. One can
+only say that the remedy is not to concentrate love on one child, but on
+children generally. The child must not be treated as an adult; there must
+be no manifestations of jealousy, or insistence on a return of love
+expression. The embrace of children must be natural but not too ardent. In
+fact, the lover must diffuse his love and romp with children as a class
+rather than allow himself to appear emotional over one individual.
+
+Many unthinking people will at once regard this temperament as impure when
+they have been convinced that scientifically it is sexual. But this is
+only because they cannot understand that sex is a clean thing and that the
+physical side of it is an occasional and by no means an inevitable
+incident. The cult of child-love is in fact one of the purest and noblest
+of sex-expressions. But it is a difficult path, and he who treads it must
+beware of many pitfalls.
+
+Again, I quite deny that it is due to thwarted paternal instinct. I
+believe it to be as natural a variety as any other of the
+sex-temperaments. We have suffered too long from the superstition that sex
+is a uniformity of type.
+
+
+III
+
+Then there is that strange form of sex-expression known as bestiality.
+
+To most of us the connexion between man and beast in sex is so revolting
+that there is a great danger of our prejudice running away with us.
+
+I believe that prejudice against what seems to me so debased a vice, is
+justifiable. But I am equally sure that to punish such offences by
+criminal law has no shred of justification, except when the act is done in
+public so as to be openly indecent. No physical or moral harm can be done
+to the animal. And were it not tragic, the idea of sentencing the
+offenders to penal servitude would be itself a travesty.
+
+The practice, which is not so uncommon as many people imagine, is not so
+much immoral as unnatural. I mean that this can hardly ever be a variety
+of sex-temperament. Although the love of women for pet dogs is probably a
+form of perverted sex-outlet, it seems impossible to discover here any
+actual love going out towards animals rather than to humans. Therefore,
+the act is almost always due to a desire for mere physical expression,
+when this happens to have been chosen as the most convenient.
+
+The true remedy, therefore, can only be to take the individual and educate
+him. He must be shown that it is immoral for man to devolve back to the
+animal level. He is superior to the beast. He must be reminded that sex
+must be a result of love, and that sex-love between man and animal would
+only be possible if it were moral for man to cease to reason, to go down
+on all fours, and to eat and drink and live like an animal. Even the most
+primitive man would not wish to do that. And if he feels any sense of
+abhorrence at such a proposal, then he must learn to extend his abhorrence
+to any attempt at a similar equality in sex.
+
+
+IV
+
+The strange and almost endless forms of sex-association need not be
+considered, since they have no moral problem of their own. The man whose
+sex-force is stirred into energy by the sight of some inanimate physical
+object is obviously the victim of a sex-repression. And such diseases must
+be treated as any other repressions should be. These general
+considerations must suffice here for all forms of sex perversions, such as
+sadism and its converse. And it is not difficult to distinguish between
+the unnaturalness of such practices and the natural character of the main
+sex-types which we have already mentioned.
+
+
+
+
+Chapter XI: Sex Education
+
+
+It is becoming evident to all students of the sex-problem that the remedy
+for many of the difficulties arising therefrom is a wholesome and
+efficient sex-education.
+
+In many cases the parents are not the persons most fitted to give this
+education. They may not possess the art of imparting knowledge, and often
+there is a certain reticence between parent and child, which when present
+creates a bar to the proper handling of this question. The child goes to
+school to learn, and the school must take its share of this
+responsibility. Where this is not done the effect is deplorable. In the
+preparatory school sex has hardly appeared. But in any school where there
+are older boys or girls, and where sex-education is not given, knowledge
+is rapidly obtained. Officially sex is ignored until, on rare occasions,
+it is detected. Severe punishment is then meted out, and perhaps the
+offender is even expelled, although the school is really penalizing the
+results of its own system.
+
+It is unnecessary to labour the apology that the absence of sex-education
+ensures innocence. In no school is this the case. If it were, with growing
+boys and girls, it would be unnatural. Sex-instinct is bound to grow as
+the physical body grows, and to ignore this fact is to create the
+conception that sex-instinct is immoral. We then obtain the usual attitude
+adopted in public schools--that sex is to be indulged behind closed doors
+and sex literature sniggered at in dark corners. The boy grows up with a
+totally unclean view of sex. He becomes either an intolerable prude, or
+else he approaches sex-experience with an entirely twisted conception of
+sex-morality. One is continually meeting instances of this perverted
+imagination. Not only boys, but men, will regard an outspoken book on sex,
+perhaps written with the purest of motives, as "hot stuff," something to
+be greedily devoured when the eye of respectable authority is conveniently
+removed. Recently, a man was told that a certain clergyman was a member of
+a group of students studying sex-psychology. He expressed the opinion,
+with a knowing leer, that "some parsons are not such fools after all."
+
+These crude examples of the result of driving sex into a dark corner
+exactly represent what one is up against in school, and in the world, when
+one begins to deal with sex openly and cleanly as a natural and
+non-repressible instinct. Really these people are a type of prude, much
+as they would resent this classification, for they persist in regarding
+sex as something which is rather naughty. They even imagine that to take
+away from it the cloak of unnaturalness with which they have surrounded it
+is to rob it of all its attraction. This is ridiculously untrue. Sex is
+attractive because it is romantic, and, so long as one does not go to the
+opposite extreme of regarding it merely through the musty glasses of
+scientific classification, it becomes no less attractive when it is open
+and natural, and ceases to be the cause of giggling asides.
+
+Before any moral sense in the sex-problem can be established there must be
+a fundamental cleaning of this cess-pool, this strange medley of official
+silence, unnatural repression, and unclean secretiveness. The main road to
+a moral sense is sex-education. And it is necessary, therefore, to
+conclude this outline of principles by suggesting some conditions which
+should govern such instruction.
+
+It is obvious that sex-education must be advanced on the process of a
+sliding scale. Before puberty sex should not appear on the horizon of the
+child's consciousness. The precocious child must of course be specially
+dealt with, but usually the first lessons in sex should commence with the
+period of mental puberty. Before that time the small child jokes only
+about the normal excretory functions, and this can be adjusted by
+emphasizing the unmanly and unnecessary character of such forms of humour.
+A child has usually an exaggerated impression of the value of the adult
+standard, an impression which it must be confessed is too often subject to
+subsequent disillusionment. While it remains, however, it can be used, and
+it can be pointed out that "grown-ups" do not consider the excretory
+system has any more claim to ridicule than the process of digestion or
+sleep. Vulgarity and coarseness are not symptoms even of immoral
+sexuality.
+
+The problem commences, then, with puberty. And here a warning should be
+uttered against that school of reformers which tends to the view that sex
+can be regarded as naturally and as publicly as natural history or
+chemistry. This attitude ignores the fact that there is such a quality as
+sexual appetite. And consequently, sex education should be rather a matter
+for individuals than for public instruction. We have remarked that the
+parent may not infrequently be an unfortunate educator. But where these
+objections do not arise, the home is an admirable atmosphere for sensible
+teaching. The Catholic Church possesses the invaluable medium of the
+Confessional, and where the Confessor can give sound sex instruction no
+better opportunity can be imagined. There remains the school, but even
+here better work will be done in the study than the classroom.
+
+The immediate problem in the early post-puberty age is the tendency
+towards solitary practices. It must be recognized that this is usual with
+all children, and that there is no evidence to show that, save in extreme
+exceptions, physical harm results. All attempt at _alarmist prudism_ must
+be abandoned. Sane instruction will tend rather to emphasize that sex
+abuse is due to a weakness of will-power, and that man is most manly, i.e.
+most removed from the animal, in the exercise of will-power. All education
+should contain that subject which is at present consistently ignored,
+namely, the art of thought-control. The child will be interested to follow
+certain simple rules of mental exercise, and where this is followed the
+liability to indulge in sex-acts diminishes. It is this element which must
+be emphasized, the fact, that is, that solitary practices are usually the
+result of an inability to exercise the will and control the mind.
+
+At a slightly later period, the public-school age, there emerges the
+tendency, in addition to onanism, for promiscuous practices, usually of a
+homogenic nature. A further stage of sex-education must now be opened out,
+namely the principle that physical sex expression must be the expression
+only of love. The problem now becomes necessarily more acute, but there is
+this element which tends to lessen the difficulties of the instructor's
+task. The individual is always interested about himself; he is naturally
+egotistical. The youth will gladly listen to what can be told him of his
+own nature. He must be shown the immense superiority of mind both over the
+emotional and physical natures. This may involve a slight dethronement of
+the public school appreciation of sport. So long as it is slight such a
+dethronement will be a reform in itself. The boy in his middle teens must
+be taught that man is greater in his mental than in his physical activity;
+he must be reminded that he is inferior to many animals on the physical
+level. The application of this doctrine to sex is that sex-expression for
+the purpose of physical curiosity or excitement is a denial of the
+monopoly of love, which belongs to the emotional and mental capacities.
+
+The young man and the girl, who has left school, will be ready to receive
+the whole standard of sex-morality as has been outlined in this manual.
+The chief trouble now becomes over-sentimentality, the tendency to develop
+emotionally at the expense of the mind. And it becomes, therefore,
+essential to remind the pupil that where there are continual passing and
+promiscuous sexual or love affairs, the mind is being shut out from its
+natural functions. To be attracted sexually towards any pretty girl, to
+develop sexual relations with different women from week to week, is simply
+a form of mental unbalance. The emotions are in the saddle. For directly
+the mind begins to operate there is introduced the element of permanency
+and constancy. The deepest and most real pleasures only begin in the realm
+of mentality. The man who hears music only to beat time or remember a
+catchy tune is shut out of the immense joy of the intellectual love of
+music. So the young man who lives in a fever of hot-house sexuality, of
+absorbing intrigues in the dance-room, or the morbid atmosphere of the
+street corner, is shut out of all the exquisite joys of love. He does not
+know this, any more than the irreligious man knows what he loses through
+an absence of the spiritual sense. But he must be told.
+
+The basic principle of sex values is that sex is immoral so far as the
+physical side outweighs in proportion the emotional and mental--so far
+indeed, as the act becomes the motive and not the incident. Sex may be
+dedicated only to love; divorced from love, it is an abuse. There can be
+no exceptions to this rule, and we can only clarify our ideas as to what
+is and what is not love. Perhaps this maxim, which we learn by gradual
+experience, will help us. Sex passion quickly burns itself out. The
+pleasures derived from passion will be of a purely temporary nature,
+without the satisfaction which alone comes from permanence. All physical
+things are less permanent than the mental. There is no joy, no divine
+nature in sex, save where from the ashes of passion rises the phoenix of
+the "sexual" but the super-passionate attachment. And this permanent
+possession can only come, whether in marriage or outside, where the mind,
+healthily developed and exercised, is taking its true place in the
+expression of pure love.
+
+
+_Printed in Great Britain by Hazell, Watson & Viney, Ld., London and
+Aylesbury._
+
+
+
+
+Footnotes:
+
+[1] _The Origin of Sexual Modesty_, by Edward Westermarck.
+
+[2] _Vide_ R. V. Jellyman (1838) 8 C and P, 604.
+
+[3] Until recently incest was not a civil offence.
+
+[4] The second object of marriage is declared to be "a remedy against
+sin...; that such persons as have not the gift of continency marry and
+keep themselves undefiled members of Christ's body."
+
+[5] 1 Cor. vii. 8, 9. "Burn" means sex-obsession as mentioned on page 38.
+
+[6] "Where the decree Tametsi of the Council of Trent has not been
+proclaimed, marriage is constituted by mere consent freely exchanged
+between persons who are by natural and canonical law competent and able to
+intermarry."--Geary's _Marriage and Family Relations_. (Now altered by _Ne
+temere_-decree, but the principle remains.)
+
+[7] We have already commented on the strange inconsistency of regarding
+the sex-act as evil _per se_ outside marriage, and as a virtue in
+marriage.
+
+[8] I am using "celibacy" to imply complete physical chastity.
+
+[9] With the curious inconsistency, already referred to, that in marriage
+non-celibacy is a virtue.
+
+[10] Except by Act of Parliament.
+
+[11] The Majority Report of the Divorce Commission is a good instance of
+the unnecessary hardship which results from half-hearted proposals of this
+kind. Divorce is to be allowed, for example, after desertion for three
+years; why not for two? Or again, the wife of an incurable drunkard is to
+be free to obtain divorce, while the unhappy wife of a man who suffers
+from violent fits of intermittent drunkenness is to be denied this relief.
+
+[12] I refrain from adding "economic" reasons, for I believe that the
+State should remove, as far as possible, all such obstacles against
+healthy parents begetting children.
+
+[13] Procuration for the purpose of prostitution is of course an entirely
+different matter.
+
+[14] No actual physical harm need result from an incestuous union. The
+only effect which seems to be caused is that the characteristics to be
+hereditarily transmitted are doubled. Thus with only a small grain of
+insanity in a family the chances of aggravated insanity appearing in the
+offspring of a brother and sister would be considerable.
+
+[15] Spiritual affinity was a bar, so that not only could not godparents
+marry each other, but there could be no valid unions between a godparent
+and the child's father or mother. (Geary's _Marriage and Family
+Relations_.)
+
+[16] Some apology must be made for the use of this hybrid term. The
+unwarrantable confusion of Greek and Latin terminology must, however, be
+laid at the door of popular use.
+
+[17] _Psychology of Sex_; Vol. _Sexual Inversion_. Dr. Hirschfeld in his
+_Statistischen Vatersuchunge über den Prozentensetz der Homosexuellen_,
+considers that out of 100,000 inhabitants, 94,600 on the average are
+sexually normal, 1,500 exclusively homosexual, and 3,900 bisexual.
+
+[18] The existence of this danger was admitted in a debate in the House of
+Lords on August 15, 1921, on The Criminal Law Amendment Bill. The Earl of
+Malmesbury, speaking on a proposal to apply criminal prosecution to
+homosexual offences among women, declared that "the opportunity for
+blackmail will be vastly and enormously increased." Other speakers
+concurred in this view, and it was partly on this ground that the proposal
+was thrown out.
+
+It is hardly necessary to point out that if blackmail would be encouraged
+by such legislation, it must equally be encouraged by the present law
+regarding similar offences between males.
+
+[19] _The Intermediate Sex._
+
+[20] I cannot enter here into that further theory which may be described
+as "expression through a phantasy."
+
+
+
+
+
+
+End of Project Gutenberg's An Outline of Sexual Morality, by Kenneth Ingram
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+<h1>An Outline of Sexual Morality</h1>
+<p>&nbsp;</p><p>&nbsp;</p>
+<h1>An Outline of<br />Sexual Morality</h1>
+<p>&nbsp;</p>
+<h2>Kenneth Ingram</h2>
+<p>&nbsp;</p>
+<h3><i>The Introduction</i> by F. W. W. Griffin, M.A.,<br />M.D., M.R.C.S., L.R.C.P.</h3>
+<p>&nbsp;</p>
+<p class="center"><strong>Jonathan Cape<br />Eleven Gower Street, London</strong></p>
+<p>&nbsp;</p><p>&nbsp;</p>
+<p class="center"><i>First published 1922</i><br /><i>All Rights reserved</i></p>
+
+
+<p>&nbsp;</p><p>&nbsp;</p>
+<hr style="width: 50%;" />
+<p><span class="pagenum"><a name="Page_1" id="Page_1">[Pg 1]</a></span></p>
+<h2>Author&#8217;s Note</h2>
+
+<div class="note">
+<p class="dropcap"><span class="caps">I am</span> anxious to take this opportunity of thanking those friends who have
+helped me by valuable suggestion and criticism in correcting the proofs of
+this small book. In particular I desire to mention Canon Lacey and Dr.
+Griffin, and to apologize for the amount of time which I must have stolen
+from them.</p>
+
+<p class="right"><span class="smcap">Kenneth Ingram</span></p>
+
+<p><i>March 1922</i></p></div>
+
+<p><span class="pagenum"><a name="Page_2" id="Page_2">[Pg 2]</a></span></p>
+
+
+<p>&nbsp;</p><p>&nbsp;</p>
+<hr style="width: 50%;" />
+<p><span class="pagenum"><a name="Page_3" id="Page_3">[Pg 3]</a></span></p>
+<h2>Introduction</h2>
+
+<p class="dropcap"><span class="caps">Any</span> honest inquiry into the Primal Instincts of humanity will necessarily
+lead to a clearer understanding of their nature, their functions, and
+their potentialities, and so will help to pave the way for the appearance
+of a healthier and happier race of men. The dictum &#8220;Learn to know
+yourself,&#8221; inscribed on the Temple of Apollo at Delphi, has never been of
+more vital importance, both individually and nationally, than it is
+to-day, and the various schools of modern psychological thought, which are
+steadily opening up those hitherto scarcely explored regions whence flow
+the springs of human actions, are gradually clearing away the ignorance
+which has been the real cause of so much disease and distress. The
+following chapters are to be welcomed particularly as an effort at the
+constructional reform of our treatment of one of our deepest and most
+powerful instincts. Even those who do not necessarily give assent to all
+the details in the line of argument therein pursued must surely approve
+the insistence upon the vital necessity of there being love in all sex
+relationships.</p>
+
+<p>The word &#8220;sexual,&#8221; though indispensable perhaps in such a book as this,
+invariably induces some measure of opposition by reason of the
+associations which it calls up, and so is often replaced by the cognate
+<span class="pagenum"><a name="Page_4" id="Page_4">[Pg 4]</a></span>adjective &#8220;racial,&#8221; which emphasizes the wider aims of Race Preservation
+rather than the narrower matter of the reproduction of individuals. It is
+not a matter of curing individual immorality, not even of explaining it
+only, it is the greater matter of laying a sound foundation for a
+practicable social morality that is the object of consideration here. It
+is important that any such opposition should be neither hypocritical nor
+hyper-critical, for great national issues are at stake. Without the
+healthy mind there can be no healthy body, at any rate from the point of
+view of the community, and thus such a scientific inquiry as is set forth
+in these pages is definitely leading towards the production of a healthier
+nation.</p>
+
+<p>The necessity of there being established a balance between an unlimited
+self-expression and a rigid self-repression is clearly indicated also, and
+the importance of self-control is not ignored here as it has been
+elsewhere, unfortunately, both as regards the individual&#8217;s physical health
+and the weal of the community at large; for self-control is a vital
+essential in the health of a man just as it is a vital necessity for the
+continuance of a nation. The following pages contain information and
+suggestions which should tend to the formation of a wiser and more hopeful
+outlook over the problems of sexual morality, and should therefore receive
+the careful consideration of all who have the interests of humanity at heart.</p>
+
+<p class="right">F. W. W. <span class="smcap">Griffin</span><br />
+M.A., M.D., M.R.C.S., L.R.C.P.</p>
+
+<p><i>March 1922</i></p>
+
+
+<p>&nbsp;</p><p>&nbsp;</p>
+<hr style="width: 50%;" />
+<p><span class="pagenum"><a name="Page_5" id="Page_5">[Pg 5]</a></span></p>
+<h2>Contents</h2>
+
+<table border="0" cellpadding="0" cellspacing="5" summary="table">
+<tr><td><small>CHAPTER</small></td><td>&nbsp;</td><td align="right"><small>PAGE</small></td></tr>
+<tr><td align="right">1.</td><td>APOLOGIA</td><td align="right"><a href="#Page_7">7</a></td></tr>
+<tr><td align="right">2.</td><td>OFFICIAL ATTITUDES TOWARDS SEX</td><td align="right"><a href="#Page_13">13</a></td></tr>
+<tr><td align="right">3.</td><td>THE GENERAL PRINCIPLES OF PURITY</td><td align="right"><a href="#Page_23">23</a></td></tr>
+<tr><td align="right">4.</td><td>CELIBACY</td><td align="right"><a href="#Page_31">31</a></td></tr>
+<tr><td align="right">5.</td><td>NON-CELIBACY</td><td align="right"><a href="#Page_36">36</a></td></tr>
+<tr><td align="right">6.</td><td>DIVORCE</td><td align="right"><a href="#Page_45">45</a></td></tr>
+<tr><td align="right">7.</td><td>EUGENICS AND PROSTITUTION</td><td align="right"><a href="#Page_52">52</a></td></tr>
+<tr><td align="right">8.</td><td>THE HOMOSEXUAL TEMPERAMENT</td><td align="right"><a href="#Page_60">60</a></td></tr>
+<tr><td align="right">9.</td><td>THE SEXLESS CLASS</td><td align="right"><a href="#Page_76">76</a></td></tr>
+<tr><td align="right">10.</td><td>SUPER-ABNORMALITIES</td><td align="right"><a href="#Page_78">78</a></td></tr>
+<tr><td align="right">11.</td><td>SEX EDUCATION</td><td align="right"><a href="#Page_87">87</a></td></tr></table>
+
+<p><span class="pagenum"><a name="Page_6" id="Page_6">[Pg 6]</a></span></p>
+
+
+<p>&nbsp;</p><p>&nbsp;</p>
+<hr style="width: 50%;" />
+<p><span class="pagenum"><a name="Page_7" id="Page_7">[Pg 7]</a></span></p>
+<h1>An Outline of Sexual Morality</h1>
+<p>&nbsp;</p>
+<h2>Chapter 1: Apologia</h2>
+
+<p class="dropcap"><span class="caps">I have</span> been impelled to attempt this definition of sexual morality for at
+least three reasons. The first is that, at this moment particularly,
+science is emphasizing the large responsibility which sex assumes in our
+lives. We may think that Freud has overestimated this influence;
+nevertheless, all psycho-analysis tends to show that the sex-force cannot
+be wholly repressed and that even with the most passionless individuals
+sex is the unconscious motive in a large percentage of their activities.
+It is well therefore that we should have as clear a conception as possible
+as to the moral rights of this enormous factor in our lives.</p>
+
+<p>Secondly, a handbook of this kind is perhaps the most convenient medium
+for defining my personal attitude towards this problem. My own views are,
+of course, unimportant, but it so happens that I have often been asked, in
+private conversations, to define<span class="pagenum"><a name="Page_8" id="Page_8">[Pg 8]</a></span> them. Now to summarize them to the
+extent which a casual conversation must almost necessarily entail, is
+difficult; and often, I suspect, I may have given a wholly wrong
+impression. I am anxious to set that right.</p>
+
+<p>But my chief reason is the chaos of public opinion on this question. One
+is continually having this fact forced on one. Largely this is the result
+of transition and reaction. In England, the country to which I shall
+almost entirely confine myself, we have been enormously affected by that
+presentation of religion which has been called Puritanism. We have been
+steeped in the theology of Milton. All forms of religion&mdash;Catholic as well
+as Protestant&mdash;have been comparatively infected. When we speak of the
+&#8220;religious attitude&#8221; towards any question, we find ourselves irresistibly
+considering the Puritan attitude.</p>
+
+<p>It is not, I think, unfair to define the influence of Puritanism as a
+tendency to regard all amusement with disfavour. The original Puritans
+were notoriously dour in their manner and their dress. It has been said
+that they attacked the sport of bear-baiting, because it gave pleasure to
+the onlookers, and not because it was painful to the bears. Sunday, on
+which the outward observance of religion was necessarily concentrated,
+became a day of complete<span class="pagenum"><a name="Page_9" id="Page_9">[Pg 9]</a></span> abstention from worldly recreation. Puritanism
+might supply spiritual compensation, but anything which gave pleasure to
+the senses was essentially evil. Thus art and beauty were banished from
+religious services and sacred buildings. Not only was the stage an
+entrance to hell, but a consistent Puritan like Bunyan prayed God to
+forgive him the sin of having played a game of hockey.</p>
+
+<p>Puritanism had reached its zenith, not of intensity but of universality,
+by the latter half of the last century. Those of us who are old enough to
+have been Victorians were brought up on comparative doses of the Puritan
+medicine. Especially among the middle-classes the history of every English
+family from the eighties till the War is extraordinarily similar; it
+consists of a series of emancipations. Our grandparents were almost
+entirely Puritan in their manner of living, our parents had compromised
+and extricated themselves to some degree, and our children have become
+almost wholly free. How many of us realize that up to the seventies it was
+quite improper for a lady to ride on the top of an omnibus?</p>
+
+<p>In no instance was the effect of Puritanism stronger than on sex. For sex
+is pre-eminently inspired by a desire for pleasure, whether it be
+spiritual, emotional, or carnal. On this score alone it would have been<span class="pagenum"><a name="Page_10" id="Page_10">[Pg 10]</a></span>
+marked out as a deadly evil. But there was a further indictment in the
+Puritan creed. According to the Miltonian interpretation Paradise had been
+lost on account of the sex impulse; &#8220;original sin&#8221; was nothing more or
+less than the sense of sex&mdash;the loss of sexual ignorance. Accordingly the
+whole sex-nature was regarded as evil, and sex generally became a taboo, a
+closed subject to which no reference could be made. Victorian Puritanism
+often, indeed, suggests the ostrich burying his head in the sand&mdash;the
+attempt to remedy evil by pretending that it does not exist.</p>
+
+<p>The effect of Puritanism on the Victorian was precisely this conformity of
+outward behaviour. It assumed that all men and women were innocent, and
+that, except in marriage, sex played no part in life. It pretended they
+were innocent, and it made them only respectable. Parents would often
+refrain, on the plea that innocence must not be disturbed, from teaching
+their children anything about sex. So impure and evil a subject must not
+be referred to. Such unpleasant problems as venereal disease must be
+hidden out of sight, although prostitution and venereal disease continue
+to flourish. The Victorian, in fact, carried out the Puritan doctrine that
+all sex is evil, by outwardly pretending that, unless married, he
+possessed no sexual instinct. Actually<span class="pagenum"><a name="Page_11" id="Page_11">[Pg 11]</a></span> he was no more inclined to
+abstention than any other human generation has been.</p>
+
+<p>Indeed, we do not find any evidence that Puritanism succeeds in carrying
+its anti-sex theories into practice. In South Wales, for example, where
+Puritanism has established a particular stronghold, sexual laxity is
+peculiarly marked.</p>
+
+<p>The reaction from Puritanism, especially in regard to sex, has been
+precipitated and exaggerated by the Great War. We have therefore in modern
+society two opposing policies. Among those who have thrown over all
+&#8220;religious&#8221; observance and have freed themselves entirely from Puritanism,
+there seems to be a complete absence of any moral sex-standard. We can
+appreciate that impasse if we consider the inability of the sex-novel or
+play to suggest any form of conduct which is immoral. Those who still
+adhere to organized religion continue to look at sex largely through
+Puritan spectacles. The &#8220;fallen woman&#8221; or the convicted clergyman is
+genuinely regarded as being guilty of the most damning of all offences.
+The sexual laxity of the neo-Georgian is used as a convincing argument
+that once the Puritan view is abandoned, complete anarchy is the only
+alternative. Religious teachers continue to preach what many of them would
+deny to be Puritan doctrine, but what I hope to prove<span class="pagenum"><a name="Page_12" id="Page_12">[Pg 12]</a></span> belongs peculiarly
+to that aspect of Christianity. And meanwhile the &#8220;non-religious world&#8221;
+pronounces the opposite extreme.</p>
+
+<p>It is because I believe both these attitudes to contain error, that I am
+anxious to contribute the foundation for some principle in the current
+deadlock.</p>
+
+
+<p>&nbsp;</p><p>&nbsp;</p>
+<hr style="width: 50%;" />
+<p><span class="pagenum"><a name="Page_13" id="Page_13">[Pg 13]</a></span></p>
+<h2>Chapter 2: Official Attitudes towards Sex</h2>
+
+<p class="dropcap"><span class="caps">It</span> will now be convenient to define the chief collective or official
+attitudes towards sex. In a mere outline such as this handbook professes
+to be, we may divide these attitudes into three, and label them the
+popular attitude, the legal or State attitude, and the religious attitude.</p>
+
+<p>With the popular attitude we have already largely dealt. It is still in a
+transitory, confused state, merging at one end into the old Puritan
+extreme, and at the other to mere negativism, mere opposition to Puritan
+asceticism, and without even an attempt to reconstruct a moral standard.
+This perhaps is an inevitable stage in any transition; but it is none the
+less unsatisfactory. Man cannot succeed without a standard; and moreover
+we know intuitively that all things are not morally permissible. If there
+is purity and beauty and divinity in life, there must be impurity and sin.
+Will it be considered an exaggeration if I say that it is almost better to
+have a Puritan standard than none at all? The Roundhead at least was more
+than a match for the Cavalier because he had a positive inspiration.</p>
+
+<p><span class="pagenum"><a name="Page_14" id="Page_14">[Pg 14]</a></span>But there is one common feature in this chaos of evolving popular opinion.
+The vulgar mind tends to measure morality by what is usual. The sins which
+most men commit are regarded as hardly evil; the acts which may not be
+evil, are regarded as sins if they are peculiar. Thus an occasional lapse
+from continency on the part of a young man is popularly regarded as not
+very reprehensible, whereas the perpetrator of some weird act of
+bestiality would be hounded to prison. The flaw in this estimate is not
+only that the normal standard varies in race and age, but that there is no
+single human sex nature; there are infinite varieties. To condemn variety
+<i>per se</i> is, as we shall presently observe, a contradiction of the laws of
+nature.</p>
+
+<p>The gradual emancipation of society from the taboo on sex in conversation
+is an undoubted gain. We owe such men as Bernard Shaw a debt of gratitude
+for the way in which they have forced sex reference into the play, and
+therefore on public notice. But if this is to result in eliminating sex
+modesty it is creating evils greater than those which it seeks to remove.
+I will not here embark upon a consideration of such a theory as that which
+has been interestingly propounded by Mr. Westermarck, namely that there is
+a relationship between sexual modesty and the feeling against<span class="pagenum"><a name="Page_15" id="Page_15">[Pg 15]</a></span> incest.<small><a name="f1.1" id="f1.1" href="#f1">[1]</a></small>
+I will only insist that modesty is natural in all qualities which we
+regard as sacred.</p>
+
+<p>If we are modest about sex in our conversation to the extent of placing a
+taboo on sex, and allowing sexual problems to remain unsolved, or in
+letting our children confuse innocence with ignorance, we are on
+indefensible ground; indefensible, I think, because our modesty is based
+on the Puritan doctrine that sex is at heart an unclean thing. I wish
+especially to defend modesty because sex is so clean. We do not want to
+vulgarize by public reference our most spiritual experiences, our sense of
+love, our feeling of exaltation in the presence of what is beautiful and
+divine. We speak of these things only at more sacred moments, if at all.
+We must be careful, too, lest in a reaction from taboo we allow science to
+rob sex of its romantic and divine character. We have carefully to
+preserve the centre of gravitation between two extremes. We should look
+askance at a man who collected in a glass bottle, and analysed, his
+mother&#8217;s tears.</p>
+
+<p>In this connexion it may be well to call attention to the inconsistency of
+the male in making the sex-act a subject for humour. Whatever our
+religious belief, we know that the sex-act is the means of procreation,
+and is, for this reason alone, a sacred<span class="pagenum"><a name="Page_16" id="Page_16">[Pg 16]</a></span> function. It seems inconsistent,
+therefore, that we should so persistently treat it as a mark for ridicule.</p>
+
+<hr style="width: 25%;" />
+
+<p>The second general attitude is that of the State, or legislature. Here we
+find ourselves in the presence of a consistent motive. The State is
+concerned only with the preservation of the birth-rate; any sex behaviour
+which defeats this object it regards as immoral and punishable. The State
+cannot interfere so far with individual privacy as to punish masturbation
+or artificial means of restraint; but it does go to the extent of
+punishing &#8220;unnatural&#8221; acts between husband and wife,<small><a name="f2.1" id="f2.1" href="#f2">[2]</a></small> and in America,
+the State has even penalized the activities of the neo-Malthusian
+propaganda. All sex abnormalities are rigidly punished, whereas the
+procreation of children outside wedlock is not a legal offence.<small><a name="f3.1" id="f3.1" href="#f3">[3]</a></small></p>
+
+<p>This is a consistent attitude, but it suggests one serious flaw. Whatever
+may have been the case in early days when an increase of population was
+essential, there can be little doubt that to-day that necessity has
+diminished. Indeed, without entering into the Malthusian controversy, it
+is almost impossible to deny that at the moment we are suffering largely
+from over-population. Consequently, <span class="pagenum"><a name="Page_17" id="Page_17">[Pg 17]</a></span>whatever opportunist policy may
+dictate, we cannot poise our estimate of morality on so shifting a basis
+as the needs of population. Instinctively we cannot associate morality in
+anything with the legal attitude. There are many acts even outside the sex
+sphere which most of us would consider immoral, but which are unpunished
+by law, and others which are illegal but are not immoral; it is immoral to
+lie, but unless we lie on oath there is no State offence; it is punishable
+to ride a bicycle without lights after dark, but we are conscious of no
+moral delinquency in so doing.</p>
+
+<hr style="width: 25%;" />
+
+<p>The third attitude is that of religion. We have already discussed the
+Puritan attitude and the manner in which it has permeated our unconscious
+religious thought. In the Anglican marriage-service there appears at first
+sight to be some endorsement of the theory that the sex-act is unclean and
+is only permitted in marriage as a concession to human weakness.<small><a name="f4.1" id="f4.1" href="#f4">[4]</a></small> This
+doctrine owes its derivation to St. Paul, although it is important to
+notice that St. Paul specially emphasizes that he is not speaking
+ex-cathedra: &#8220;I say therefore to the unmarried and<span class="pagenum"><a name="Page_18" id="Page_18">[Pg 18]</a></span> widows it is good for
+them to remain even as I. But if they cannot contain, let them marry; for
+it is better to marry than to burn.&#8221;<small><a name="f5.1" id="f5.1" href="#f5">[5]</a></small></p>
+
+<p>These words will probably be used as an argument against the statement
+that it is a specifically Puritan doctrine to regard the sex-act as
+unclean. It will be urged that the early Christian Church, as shown by the
+writings of the Fathers, discouraged marriage and upheld celibacy as the
+ideal. I hope, in a moment, to differentiate between the Catholic and the
+Puritan doctrine. But more immediately we will consider what I have
+broadly defined as the Puritan attitude.</p>
+
+<p>The flaw in the argument that the sex-act is by nature unclean and must be
+suppressed, even though in marriage it may be legitimized, is that it is
+the ordained means of procreation. Further than this, we have the
+inevitable fact to face that the sex-instinct in normal persons is so
+strong that it can only with great difficulty be suppressed, and then
+results in an outflow of sex activity in what we usually know as
+non-sexual channels. Often this suppression will find its vent in mental
+dislocation and general nervous irritability. But without analysing these
+complex symptoms, it is sufficient to ask those who admit the control of
+God, why God<span class="pagenum"><a name="Page_19" id="Page_19">[Pg 19]</a></span> created the sex impulse in order that it should be
+obliterated.</p>
+
+<p>Directly we move away from this strict doctrine to the modified popular
+expression of it, we find that the position is becoming more intelligible
+but less logical. It is consistent to regard all sex as evil. But when the
+average Christian, while denouncing adultery as a sin, insists on
+copulation in marriage as its consummation, a difficulty arises which must
+not be ignored. Here, in adultery, is a sin which is so serious in the
+eyes of Christian men, that it can never be redeemed; the stigma of
+impurity remains for ever on the offender. Yet this same act, if only
+committed under the regulation of marriage becomes not merely something
+permissible, but the essential act of consummation, the divine method of
+procreation. One can understand how an act, good in itself, can become a
+sin because it is performed under impermissible circumstances. But it is
+difficult to conceive of an act changing its integral nature, so that at
+one moment it is a necessary virtue, and at another the basest vice. It
+is, for instance, legal for a soldier to kill an enemy in battle, while it
+is a crime for one civilian to kill another; but the act of killing is
+<i>per se</i> an evil thing, even in the case of a soldier. It never becomes so
+exalted as is the sex-act in marriage.</p>
+
+<p><span class="pagenum"><a name="Page_20" id="Page_20">[Pg 20]</a></span>The Catholic doctrine, however, while at first sight it appears to be
+identical with the Puritan, is actually quite distinct.</p>
+
+<p>For one thing there is a difference of attitude towards sin. Puritanism
+seems to suggest that those who have been &#8220;converted&#8221; are actually
+perfect. It insists that they shall keep up this outward appearance, and
+consequently ensures that their sins must be committed secretly. They are
+then sufficiently perfect to ascend, after death, direct to Heaven.
+Catholicism, however, is continually recognizing that man is normally a
+sinner; the confessional is a public recognition of this fact. Catholicism
+therefore approaches the question of sex with the expectation that man
+will sin, that the probability of his fall is so great as to make it
+unnecessary and undesirable to hide all traces of his sin from public
+view. The Puritan attitude towards sex is really that of the prude. The
+Catholic Church is so ready to talk about sex in a decent manner that she
+provides the confessional as a permanent institution.</p>
+
+<p>When we turn to the Catholic attitude towards sex we are faced indeed with
+two significant dogmas which make up a position fundamentally distinct
+from that of Puritanism. The first of these is the doctrine that marriage
+is a sacrament, and the second<span class="pagenum"><a name="Page_21" id="Page_21">[Pg 21]</a></span> that the <i>esse</i> of the marriage is the
+consent of the parties.</p>
+
+<p>The significance of the first is that marriage is not merely a licence
+whereby an unclean act is permitted as a sop to human weakness. The sex
+function, as the integral part of marriage, is acknowledged to be an
+actual objective of divine grace.</p>
+
+<p>The significance of the second doctrine is that wherever two people
+eligible to give consent, give it, there is the essence of marriage. Few
+non-Catholics realize that though the Church normally requires the
+ecclesiastical and civil regulations to be observed, she does not profess
+to marry the two persons; she merely pronounces a blessing on their
+marriage. She may make conditions before she will give her blessing or
+even her witness to the validity of the marriage; but she recognizes that
+a marriage may be just as valid on a desert island as in a cathedral.<small><a name="f6.1" id="f6.1" href="#f6">[6]</a></small>
+And hence she really regards adultery, not as does the Puritan, but as an
+act which should be sacramental but has been prostituted by the absence of
+the love-motive, or by becoming promiscuous rather than<span class="pagenum"><a name="Page_22" id="Page_22">[Pg 22]</a></span> constant. Sexual
+union may even itself be of the nature of a marriage, and it is
+significant that the Church has always insisted on the right of parents
+subsequently to legitimize children born out of wedlock; it is the English
+law which has forbidden that privilege.</p>
+
+<p>This is the official Catholic doctrine, however much it has been
+assimilated to the Puritan conception by the personnel of the Church.</p>
+
+<p>Yet the Church has consistently upheld the celibate life as the higher
+vocation. She has represented a celibate priesthood as a greater ideal
+than a married priesthood. She has exalted Our Lady as a Virgin. She has
+insisted on the Virgin Birth. But she has done this, not because sex is
+evil, but because celibacy is better. And, as we shall see, religious
+celibacy is entirely distinct from a condition in which the sex impulse is
+merely repressed.</p>
+
+
+<p>&nbsp;</p><p>&nbsp;</p>
+<hr style="width: 50%;" />
+<p><span class="pagenum"><a name="Page_23" id="Page_23">[Pg 23]</a></span></p>
+<h2>Chapter 3: The General Principles of Purity</h2>
+
+<p class="dropcap"><span class="caps">In</span> attempting to define these principles I have no desire to enter into a
+controversy of relatives and absolutes. It is sufficient to meet those who
+deny that there can be any abstract standard of purity by pointing out
+that we know the direction in which to look for what is good and pure.
+Just as we know that certain acts are less worthy than others, so we are
+aware of the general direction of the nobler activities.</p>
+
+<p>The first principle to be observed is that relatively <i>purity is
+comparative</i>. This is a commonplace of all personal estimates. However
+much we may adhere to the conception of a moral standard, which is
+abstract and unvarying, we realize that there are also personal standards
+which vary very much. We do not, for instance, consider a cat to be guilty
+of murder when she kills a bird; we do not execute her as we execute men
+who have taken human life. We do not even condemn lions or tigers as
+homicidal criminals, though we may kill them in self-defence, thus showing
+that it is not the distinction between taking<span class="pagenum"><a name="Page_24" id="Page_24">[Pg 24]</a></span> animal and human life
+which constitutes the crime; it is the difference between the killers. Nor
+is it true that we draw a distinction merely between animal and human
+responsibility, for even in the human kingdom we apply a comparative moral
+standard; we do not consider a savage who steals or kills as being guilty
+to the extent which a civilized European would be who performed a similar
+act. We are in fact constantly applying a comparative standard to the
+comparative intelligences of individuals, and quite rightly, for all
+intelligence and moral sense is graded from brute-beast to savage-man and
+upwards.</p>
+
+<p>We must be careful not to avoid this standard of comparative values in
+approaching sex morality. So long as we admit that at least there are acts
+and principles which, taken in the abstract, approach purity more nearly
+than others, we must not judge all individuals by the same standard. We
+must not consider a very ordinary, unintelligent, animal-blooded young man
+as being excessively sinful for having a vivid sex experience; perhaps he
+is living right up to the level of his imperfect standard. We must not
+expect people to be more moral than they can be, though it is the duty of
+Church and religion to educate them to see that there are better
+standards.</p>
+
+<p><span class="pagenum"><a name="Page_25" id="Page_25">[Pg 25]</a></span>The second principle is simple, but of the deepest importance.</p>
+
+<p>It consists of the proposition that variety and not uniformity is the
+fundamental rule of nature, or, as Christians would hold, the intention of
+God.</p>
+
+<p>I cannot recall any distinctive attribute to which this rule does not
+apply. There are an infinite species of creatures, and infinite tastes and
+tendencies. Even if we narrow down our field of investigation to one
+nation or even a single family, we find that each individual is
+approaching life by different byways, with different prejudices and
+different temperaments and different conceptions. But throughout history
+the majority of the normal type has been inclined to flout this divine
+principle. The Puritans, for example, were a particular type who did not
+like the gayer life of the world, and preferred a stern evangelical
+atmosphere. Consequently they regarded those amusements for which they
+happened to possess no partiality, as evil, and whenever they had the
+opportunity they suppressed them; they eliminated Christmas and the
+mince-pie. Equally we can see that if the normal mechanical Teutonic type
+had said that it was unnatural for men to be artistic and had suppressed
+the arts, it would have been a disaster for the world. There is not one
+vocation, but there<span class="pagenum"><a name="Page_26" id="Page_26">[Pg 26]</a></span> are many vocations; all types are the design of
+intention, and are there, not to be suppressed, but to carry out their
+particular mission.</p>
+
+<p>This again, is equally true of sex, and we must apply the same conclusions
+towards the many types which we shall presently meet, abnormal as well as
+normal. The Protestant, for example, really acknowledges a uniform
+sex-nature only. You will continually hear a Protestant declaring that it
+is unnatural for a man to be a celibate: this is, of course, pure
+nonsense. It might be unnatural for a normal sex-nature to remain
+celibate, just as it would be unnatural for a natural celibate to marry.
+The Catholic Church has been far wiser. She can offer the Religious Life
+to the celibate and the Sacrament of Marriage to the non-celibate. There
+are few types of individual more unintelligent than that which, while it
+cannot so interfere with personal liberty as to compel marriage, persists
+in uttering the convention that &#8220;every man ought to do his duty to the
+State.&#8221; The truism is true; what is wrong is the failure to conceive that
+there is no uniform duty for every man.</p>
+
+<p>But the third principle is more complex in character, or, rather, in the
+considerations which it involves.</p>
+
+<p>It consists, really, of a re-affirmation as to<span class="pagenum"><a name="Page_27" id="Page_27">[Pg 27]</a></span> the Catholic condemnation
+of the heresy of Manich&aelig;ism.</p>
+
+<p>The Puritan and the type he has evolved do radically regard the physical
+as evil. Protestantism, until it became adulterated by the Catholic
+movement, eliminated as far as possible, the physical medium in religious
+worship. Not only doctrinally, but liturgically, in the abandonment of
+ritual and artistic atmosphere, it attempted to limit religion as far as
+possible to the spiritual level, and it regarded sacramentalism as evil
+because sacramentalism involves an outward physical sign. In the same way
+the average Englishman, who has been inculcated, far more than he
+realizes, with Calvinist dogma, regards sex as immoral only when it is
+physical. A man may indulge in sexual emotion and thought, but so long as
+he suppresses any physical act he is not guilty; if this can be regarded
+as an exaggeration it is certainly true that popular Protestant theology
+regards a man as more immoral if he commits the physical sex-act than if
+he thinks of it. It is strange to note how far this theory has departed
+from the teaching of Christ, Who declared that &#8220;he that lusteth against a
+woman hath committed adultery against her in his heart.&#8221;</p>
+
+<p>It is obvious the moment we examine this conception that it is utterly
+indefensible. If the <span class="pagenum"><a name="Page_28" id="Page_28">[Pg 28]</a></span>sex-act is evil<small><a name="f7.1" id="f7.1" href="#f7">[7]</a></small> because it is physical, then it
+is equally evil to eat or drink. And if an attempt is made to avoid this
+difficulty by saying that it is evil to debase love by expressing it in a
+physical act, or that it is better to love spiritually and non-physically,
+then it is equally evil to debase artistic inspiration by expressing it
+with paints on a physical canvas, or better to allow melodies to float in
+one&#8217;s mind than to reduce them to the level of a physical composition.</p>
+
+<p>Without entering into a highly involved philosophy and therefore at the
+risk of apparent dogmatism, I wish now to emphasize that there are certain
+ascending levels, with which man is concerned. We may confine ourselves to
+the physical, the emotional, the mental, and the spiritual levels. The
+physical level is the lowest, in so far as man functions there in common
+with the animal. He is more active emotionally than the animal. But what
+distinguishes him chiefly from the animal, and makes him master over all
+brute-creation, is his activity on the mental level. Physically he is less
+powerful than the elephant; but because he can function mentally and the
+elephant can do so hardly at all, he can employ the elephant as a beast of
+labour. Here then<span class="pagenum"><a name="Page_29" id="Page_29">[Pg 29]</a></span> we have a distinct gradation, a gradation which
+continues to apply within the human kingdom and makes us able to
+distinguish a civilised man from a savage.</p>
+
+<p>We should therefore apply this principle to sex. Sex activity is more pure
+or impure according to the level on which it chiefly functions. A man who
+traffics with prostitutes is not immoral because he is functioning
+physically, but because he is functioning almost entirely on the physical
+level. Purity is really sex emphasis on the highest levels. Ideally the
+physically sex-act should therefore be a mere expression of spiritual,
+mental, emotional love; it should just happen. The moment one begins to
+lay the emphasis on the lower levels, the more one becomes correspondingly
+less pure. Lust, in fact, is the desire only for physical sex
+experience&mdash;the wrong proportion and balance. A man&#8217;s stage of moral
+development is to be discovered by the particular level on which he is
+most active.</p>
+
+<p>We must not avoid the consequence of this principle. We must be prepared
+to admit as relatively moral, behaviour which popular philosophy might
+regard as immoral. We must also be prepared to regard as immoral many
+marriages in which the physical is the chief incentive. The lowest stage
+of impurity would seem to be reached in<span class="pagenum"><a name="Page_30" id="Page_30">[Pg 30]</a></span> cases, whether between man and
+harlot, or husband and wife, where the physical function is so emphasized
+that artificial physical aids are invoked in order to excite the physical
+passions and make them the cause instead of the result of sex emotion and
+thought.</p>
+
+
+<p>&nbsp;</p><p>&nbsp;</p>
+<hr style="width: 50%;" />
+<p><span class="pagenum"><a name="Page_31" id="Page_31">[Pg 31]</a></span></p>
+<h2>Chapter 4: Celibacy</h2>
+
+<p class="dropcap"><span class="caps">If</span> once the third principle named in the preceding chapter is fully
+appreciated, we have already laid the foundation of our moral standard. We
+shall have seen that physical expression is the sacramental form of the
+invisible and super-physical motive, and that immorality is the shifting
+of emphasis from higher to lower levels. We shall be in possession of a
+test by which we may in almost all sex problems determine a comparative
+virtue or evil of any practice or conduct.</p>
+
+<p>Now this involves the equally fundamental theory that sex is not entirely
+a physical activity. In the popular conception sex is always confused with
+physical sex expression. But this conception, I submit, is entirely
+inaccurate. Even though Freud may be justifiably criticised for straining
+the word &#8220;sex&#8221; to include many forces which do not directly tend to incite
+physical sex activity, he has successfully shown that sex is the motive
+behind emotions and conduct which would not popularly be termed sexual at
+all. A musician may, for <span class="pagenum"><a name="Page_32" id="Page_32">[Pg 32]</a></span>example, be drawing on his sex-energy in
+composing or performing musical works; a humanitarian may be sexual in his
+diffused love of fellow-men and women. We cannot possibly draw a line and
+say that here sex begins and there it ends. We can only admit that it
+carries far beyond those particular physical manifestations which we
+popularly associate with sex.</p>
+
+<p>If we accept the principle of ascending levels of physical, emotional,
+mental, and spiritual functions, we should expect to find that sex makes
+its appearance in more than one form. We know, that is to say, that there
+are, not one, but many emotions and thoughts which are directly sexual,
+and that there would seem to be every reason why sex, which manifests
+variety in its physical expression, should be equally various in the realm
+of the mind. Further than this, we are able to advance the principle that
+when the emphasis is laid further away from the physical level, the
+functioning power on that level weakens. Man, as we have already agreed,
+is a more developed animal than the elephant, because he is active in
+thought. But he pays the price for this by the inferiority of his physical
+strength. Similarly, the less mentally equipped are frequently more
+physically powerful. Like all other rules, there are of course exceptions.
+But there does seem to be a principle, and a principle that we should
+logically<span class="pagenum"><a name="Page_33" id="Page_33">[Pg 33]</a></span> expect, that the more man functions on what we have described
+as super-physical levels, the less powerful his strength on the physical
+level becomes.</p>
+
+<p>Again, we have seen that, morally, the physical level is the lowest. The
+highest human developments are those which the animal cannot reach. The
+ordinary physical instincts are not evil, they are simply less evolved.
+Some of them, like the sense of maternity, are good. But we cannot doubt
+that man&#8217;s superiority over the animal lies precisely in his ability to do
+what the animal cannot do, and that, therefore, the realm of mind is
+&#8220;higher&#8221; than the realm of action.</p>
+
+<p>When the Catholic Church therefore presents religious celibacy<small><a name="f8.1" id="f8.1" href="#f8">[8]</a></small> as being
+the higher vocation she is enunciating this very principle. She is not
+suggesting that non-celibacy is an evil state. We do not pretend that the
+profession of crossing-sweeper is evil because the profession of prime
+minister is a higher ambition; indeed, it would be probably disastrous to
+persuade a man who had a natural ability to be a crossing-sweeper to
+qualify as a prime minister. Relatively, a man performs his moral duty in
+fulfilling his vocation, for whatever grade it may be designed. The true
+religious celibate is the<span class="pagenum"><a name="Page_34" id="Page_34">[Pg 34]</a></span> extreme exception; no one should attempt such
+perfection who has not the actual call. The means by which we realize our
+true vocation is too individual a question to enter upon here.</p>
+
+<p>The whole fault of the puritanic conception of sex is to assume that
+complete repression should be attempted by all men, and that marriage is
+solely a concession to failure.<small><a name="f9.1" id="f9.1" href="#f9">[9]</a></small></p>
+
+<p>Almost the exact reverse is the truth. The celibate is a rare product. And
+moreover he is not one in whom sex is repressed; he is essentially a human
+being in whom the sex-force is sublimated into non-physical channels. This
+may take the form of extreme religious devotion, in wide humanitarianism,
+in a love of children or animals, in artistic creation or scientific
+research. It becomes true celibacy only when the individual instinct is so
+far diverted towards these energies that desire for physical sex functions
+becomes eliminated. Nor is it true that such a man is barren; he is
+procreating, as really as the father, a mental or spiritual progeny.</p>
+
+<p>We cannot emphasize this distinction too strongly. For the vast majority
+of men the celibate life is not intended, and to some extent, though, as
+we shall<span class="pagenum"><a name="Page_35" id="Page_35">[Pg 35]</a></span> see, not entirely, other rules apply. What indeed we have so
+carefully to distinguish is the transference of sex from the repression of
+sex. To transfer the sex-force is a healthy and natural energy, whereas to
+repress sex is an evil which must always tend to produce unfortunate
+results.</p>
+
+
+<p>&nbsp;</p><p>&nbsp;</p>
+<hr style="width: 50%;" />
+<p><span class="pagenum"><a name="Page_36" id="Page_36">[Pg 36]</a></span></p>
+<h2>Chapter 5: Non-Celibacy</h2>
+
+<p class="dropcap"><span class="caps">We</span> have now arrived at a point where we can emphasize a further
+distinction. We must, in fact, differentiate between those emotions and
+thoughts which are sexual in the sense that they naturally incite physical
+sex functions, and those which manifest themselves in non-sexual
+activities. It may be true that the energy which is exercised in the
+latter way is itself sexual; that does not matter for our immediate
+purpose. It is sufficient that the force is at work in a non-sexual
+channel.</p>
+
+<p>Here then we have two entirely different processes. The first is the
+shifting of the emphasis of the sex-force from body to mind, so that the
+sex-force ceases to be concentrated in physical sex-acts and begins to be
+concerned rather with love emotion and sex-thought; the second is the
+transmutation of the sex-force to non-sexual channels. Both of these
+processes are necessary in the life of the non-celibate.</p>
+
+<p>The latter process is what happens naturally in the<span class="pagenum"><a name="Page_37" id="Page_37">[Pg 37]</a></span> case of the true
+religious celibate. His development and temperament are such that his
+sex-nature finds a complete expression, as we have already seen, in such
+directions as a general love of humanity, an intense spiritual devotion,
+the worship of art or nature. There is no repression, but a full exercise
+of the sex activities in a &#8220;non-sexual&#8221; direction.</p>
+
+<p>The vast majority of men, however, are not so developed, and are not
+intended to carry out such a life. Yet, for them, too, this process must
+be to some extent adopted. It is largely a matter of common-sense. The
+animal exercises no restraint; whenever the sex-impulse arises, it is
+satisfied&mdash;so far, of course, as the opportunity is provided. But as we
+trace the conduct of the more developed species from savage to civilized
+man we are conscious of a new element of will-power. The influences which
+cause this power to come into operation may vary. Religious obligations,
+considerations of business, social, or intellectual responsibilities, help
+to intervene. An intelligent man simply cannot afford to give vent to sex
+proclivities every time they arise; he has other interests which must of
+necessity at many times of the day have the first claim. Imagine a man who
+sacrificed a business engagement for some sex gratification! Often in the
+recent war a man, however strong his sexual emotions, would be forced<span class="pagenum"><a name="Page_38" id="Page_38">[Pg 38]</a></span> to
+cast away all ideas of sex in order to dodge a shell; his mind for
+continuous periods would be so driven with anxieties and the stress of
+responsibility that sex would sink into insignificance. This is an extreme
+instance, but to a lesser degree it is what is happening to everyone who
+leads a normal life. The more developed the man, the wider his
+intellectual interests; and it is precisely in this capacity to exercise
+his will-power that he proves his superiority over the animal.</p>
+
+<p>This process of transmutation is the remedy which must be applied in cases
+where men find themselves the victims of sexual emotion out of all true
+proportion, whether in married or unmarried life. Mere repression is
+useless; it is actually harmful. But the mind must be switched off to dig
+a thought-passage in other directions, in non-sexual interests. Where
+there is undue sex obsession there is disease. And this mental
+transference is the chief cure. Really, this transmutation is a diffusing
+of the sex-force into a wide general area. The man is no longer
+concentrating all his sex-energy in love for one particular person; he is
+beginning sexually to love all humanity. He is finding sexual expression
+in the &#8220;non-sexual&#8221; forms of art or nature. He is still in love&mdash;but in
+love with love, rather than with one separate personal fragment of the
+whole.</p>
+
+<p><span class="pagenum"><a name="Page_39" id="Page_39">[Pg 39]</a></span>But with the ordinary man, there must remain a balance of sexual
+inclination which cannot entirely be transmuted. Here we encounter the
+first process, and our problem, particularly in non-married life, becomes
+acute. Is it possible, and is it healthy, to deny the sex-instincts all
+satisfaction? Different answers are given by religious advisers and by men
+of the world, while even in the ranks of the medical profession there is
+no consensus of opinion.</p>
+
+<p>I suggest that there is only one general principle which can be our guide.</p>
+
+<p>The natural tendency of all sexual thought and emotion is to find its
+outlet in physical expression of some kind. If a man indulges in sexual
+thought, it is almost impossible for him to avoid a physical result. He
+may have recourse to prostitution or he may commit solitary practices. The
+tendency of Puritan morality is, as we have seen, to regard the physical
+act as the sin and to avoid the conclusion that the thought is evil;
+consequently the patient is urged at all cost to refrain from action. Let
+it be stated, quite frankly, that this attitude is scientifically and
+morally indefensible. It is the thought rather than the act on which the
+responsibility should be weighed. I have no hesitation whatever in
+asserting that it is worse, medically and morally, for the individual to
+indulge in sexual thought and repress<span class="pagenum"><a name="Page_40" id="Page_40">[Pg 40]</a></span> the consequent action, than to
+commit it. The mere absence of physical conduct is harmful and deplorable
+if the mind is a seething mass of sexual energy which is being denied all
+outlet.</p>
+
+<p>The first duty in such cases is, as we have seen, to apply the process of
+transmuting this sexual thought to non-sexual interests, so far as this
+can be done. The extent to which this is possible must vary in each
+individual nature. The comparative balance then remains. And here we must
+bring into play the moral principle to which I have already
+referred&mdash;namely that the morality of sex is determined by the extent to
+which love is the motive. Sex inspired by love is moral; sex inspired by
+any other motive is not. The part which the physical sex-force should
+alone play is the sacramental expression of pure love; so employed it is a
+perfect and divine activity. When the love-motive is absent, or is not the
+dominant incentive, the sex-force becomes comparatively immoral and
+abused.</p>
+
+<p>This is a general principle which can be rigidly employed. And I do not
+want to escape from the consequences of this doctrine. It appears to me
+the one natural, fundamental principle upon which a moral standard can be
+based. Therefore I am ready to accept the conclusion that there are many<span class="pagenum"><a name="Page_41" id="Page_41">[Pg 41]</a></span>
+marriages which are highly immoral because the sex-act is not an
+expression of love, but either a mere mechanical duty or the result of a
+physical and emotional excitement, as distinct from love. On the other
+hand there are many sex adventures, inspired by love, which do not occur
+within the matrimonial state. This principle alone must guide us in any
+moral estimate we draw.</p>
+
+<p>Let us apply this doctrine by taking the simple case of a man and woman
+who are accused of having committed adultery. We inquire first, whether
+mutual love was the true motive, whether in fact the act of adultery was
+an unpremeditated incident which occurred as naturally as the kiss which a
+child gives to its mother. We draw a clear moral line between the sort of
+assignation which has for its one object the gratification of physical
+sensations, or the even lower motive, so far as the prostitute is
+concerned, of substituting for love the earning of a few shillings. But
+suppose we are satisfied that the physical act was not the object but the
+result, and that there was love. We go on to ask how deep was the love,
+and if a deep love is alleged, we ask why the parties are not married. For
+it is doubtful whether normal love can be wholly spasmodic. It seems
+contrary to the very nature of love that a man should love one woman for
+an hour and then throw her over<span class="pagenum"><a name="Page_42" id="Page_42">[Pg 42]</a></span> for someone else. The essence of love
+tends to completeness and permanence.</p>
+
+<p>But we will imagine that even these conditions are satisfied, and that
+financial difficulties or parental objections alone prevent the formal
+marriage. We have also discovered that the two people have loved each
+other for some time, and that there is not therefore simply a sudden
+fascination, but a love based on knowledge and matured by experience. We
+are then left with a technical and not a moral offence. In effect a
+marriage has taken place; there has been the consent which is the essence
+of the union. It is only when the Catholic conception of the sacrament of
+matrimony is abandoned that we find ourselves regarding the ceremony in
+Church or registry-office as the union, and that therefore a moral offence
+is committed in the sex-act where no such ceremony has taken place. It is
+true that the parties would be in honour bound to receive the blessing of
+the Church. The union is irregular; but it is a true union.</p>
+
+<p>Incidentally, I suggest that this theory may be the basis of the
+scriptural exception in St. Matthew&#8217;s gospel made as regards divorce where
+there has been &#8220;fornication,&#8221; or a pre-marital sex-act&mdash;namely that by
+this act a natural marriage has been consummated, and that the subsequent
+marriage is therefore invalid.</p>
+
+<p><span class="pagenum"><a name="Page_43" id="Page_43">[Pg 43]</a></span>One might almost draw up a schedule of the tests which should be applied
+whenever we may happen to be forced to adjudicate as to the morality of
+any sex-behaviour. For already there have emerged certain definite
+test-principles. There is the consideration of the standard of the
+relative degree of intelligence to which the particular individual has
+developed, and of the fact that there are many types of sex-temperament.
+On the other hand we see that the direction of absolute morality to which
+our faces should be set, is the raising of the sex-force to super-physical
+levels, so that the physical side becomes a mere incident, or is even
+eliminated altogether. Then we apply the rule that there must be an
+exercise of restraint and will-power, so that sex obsession is entirely
+avoided. The extent to which the mind can be diverted from sexual channels
+must depend on the stage of development which the individual has reached.
+Lastly, we apply the test of how far love, so deep and pure that it is
+permanent rather than spasmodic, a monopoly rather than promiscuous, is
+the motive.</p>
+
+<p>Modern society has gone, I contend, as much astray in drifting to the
+extreme of considering all things permissible, as has Puritanism in
+regarding the sex-act outside marriage as in all circumstances a deadly
+evil. And I can only marvel that this latter<span class="pagenum"><a name="Page_44" id="Page_44">[Pg 44]</a></span> attitude is taken up so
+often in the name of the Christian religion, when its Founder, while
+declaring that at the last day it would be &#8220;more tolerable for Sodom and
+Gomorrah than for the Scribes and Pharisees,&#8221; also said to the woman taken
+in adultery, &#8220;Neither do I condemn thee; go thy way, from henceforth sin
+no more.&#8221;</p>
+
+
+<p>&nbsp;</p><p>&nbsp;</p>
+<hr style="width: 50%;" />
+<p><span class="pagenum"><a name="Page_45" id="Page_45">[Pg 45]</a></span></p>
+<h2>Chapter 6: Divorce</h2>
+
+<p class="dropcap"><span class="caps">In</span> leaving the moorland of general principles for the fields of particular
+problems it will be convenient to group sex natures under three heads: (1)
+the normal or hetero-sexual, (2) the invert or homo-sexual, and (3) the
+neuter or sexless. It is necessary only to add that it will not be
+possible to deal in more than the merest outline with any of these
+important questions.</p>
+
+<p>The most prominent of the problems concerned with the normal group is that
+of divorce. The problem arises because on the one hand there is a sense
+that marriage ought to be a permanent state, while on the other, there are
+many human exigences which go to break up particular marriages.
+Separation, without permission to re-marry, is of course an admitted
+remedy. But the question then arises whether parties so separated will
+continue to live as celibates; and as it appears certain that the vast
+majority will not, we have to ask whether it is better to legalise the
+fresh unions which are formed, or to permit adultery.</p>
+
+<p>Every modern State has wrestled with this <span class="pagenum"><a name="Page_46" id="Page_46">[Pg 46]</a></span>problem, and for the most part
+ineffectually. Where there is no divorce, as in England before 1857,<small><a name="f10.1" id="f10.1" href="#f10">[10]</a></small>
+or among the poorer classes who cannot afford divorce, irregular unions
+and prostitution undoubtedly flourish. Where a compromise is introduced,
+the permanence of marriage, and therefore of the home, becomes
+correspondingly impaired, while there are left a number of unhappy cases
+for which divorce is not allowed.<small><a name="f11.1" id="f11.1" href="#f11">[11]</a></small> The English civil law is
+particularly unhappy in its compromise. It is based on the Protestant
+interpretation of the passage in St. Matthew already mentioned, namely
+that divorce is permissible where adultery has occurred, and it goes on to
+make it easier for the husband to sue for divorce when the wife has
+committed adultery than for the wife to do so in the reverse
+circumstances. Hence it places a premium on adultery, and exaggerates its
+importance as regards other sins. It deliberately incites an unhappy wife
+to commit adultery in order to obtain relief&mdash;she can usually<span class="pagenum"><a name="Page_47" id="Page_47">[Pg 47]</a></span> evade the
+vigilance of the King&#8217;s Proctor&mdash;and it singles out adultery as a worse
+sin than, let us say, cruelty or habitual drunkenness, for which divorce
+is not at present obtainable. In fact it is difficult to find any logical
+or moral defence for the English law as it stands.</p>
+
+<p>Let us first see how far the popular critics of the Catholic doctrine of
+indissoluble marriage are wrong. They regard marriage as simply a
+contract, from which it follows that divorce should be obtained by mutual
+consent, or even on the application of one of the parties. But this
+ignores, among other things, one vital natural law. Marriage begets
+parenthood, and between the parents of the same child there is a definite
+and permanent relationship. No Act of Parliament can make men and women
+cease to be the parents of their own children. Nor, even in childless
+marriages, is the sense of permanence an artificial convention which can
+be abolished by the decree of a court. The deeper the love, the more
+permanent must its nature tend to be. Love is not a contract; it is a
+spiritual bond.</p>
+
+<p>It is impossible, I contend, to think of a normally healthy marriage
+without realizing that both the man and woman naturally enter into it with
+the assumption that it will be a permanent relationship. The possibility
+of a family, the break-up of the<span class="pagenum"><a name="Page_48" id="Page_48">[Pg 48]</a></span> maiden life&mdash;even the furnishing of a
+home, is evidence of a strong probability in the minds of the parties that
+the step which is being taken is something more than a temporary contract.
+Indeed, the marriage is only temporary if unhappiness arises. Men and
+women marry because they want to enter into as permanent a relationship as
+possible; they enter into it because, as they say, they wish to &#8220;settle
+down.&#8221; The natural desire of man is that marriage should be permanent.</p>
+
+<p>A reversion to free love would be more than the undoing of the evolution
+from animal to man. It would completely change the basis of human society.
+And in proportion as any divorce law encourages the conception of a
+temporary contract this dangerous instability of home-life is threatened.
+Americans sometimes describe their own laws as approaching the &#8220;ideal.&#8221;
+&#8220;The question will soon be,&#8221; wrote a journalist describing the American
+&#8220;smart set,&#8221; &#8220;who is to be your husband next year?&#8221;&mdash;or, &#8220;Has your last
+season&#8217;s wife re-married yet?&#8221; This is of course an exaggeration; but it
+is a warning as to logical developments.</p>
+
+<p>In fact, divorce tends to create itself. Divorce is only applied for where
+the marriage is unhappy. A fair proportion of unhappy marriages arise
+because they have been hastily entered into; with due inquiry<span class="pagenum"><a name="Page_49" id="Page_49">[Pg 49]</a></span> many of
+them could have been prevented. But the easier divorce is to obtain, the
+more incentive will be given to enter into these hasty marriages&mdash;the type
+of union which so often gives rise to divorce.</p>
+
+<p>On the other hand, whatever their cause, there are marriages in which all
+trace of love has disappeared, and it may fairly be argued that the union
+is dead. Thus a husband may, in later years, become incurably insane or
+habitually drunk. There are many unions in which the one party has married
+in blind infatuation only to discover that the partner is so contemptible
+a creature as to destroy all vestige of love. Such unions remain marriages
+in formality only; their pretended existence is a sacrilege, particularly
+if there are no children and the husband and wife are not therefore
+co-related as parents.</p>
+
+<p>For all such cases the Catholic Church permits divorce (<i>a mensa et
+thoro</i>)&mdash;or separation, as it is known in civil law, without permission to
+re-marry. The issue, therefore, becomes simply a question as to whether it
+is right to expect the parties so separated to remain celibate.</p>
+
+<p>In an outline such as this, I suppose that one can only attempt a summary
+reply to these questions. If, for a moment, we are to exclude the
+complications of a subsequent love-affair there appears to me<span class="pagenum"><a name="Page_50" id="Page_50">[Pg 50]</a></span> to be no
+reason whatever why any man or woman should not remain celibate during the
+lifetime of the divorced partner. The <i>journalese</i> theory that it is
+unnatural and unhealthy for people so to remain is simply untrue, so long
+as the celibacy takes the form of sublimation or transmutation and not
+repression. The complication of an intense love-romance however, is a
+serious proposition. Ought two people in love to remain sexually apart
+simply because one of them is still married to, let us say, an incurable
+lunatic? In principle there seems to be every reason why they should; no
+actual physical or mental harm is done to them, provided they have a
+sufficiently developed will-power to transfer their sex-desire into other
+channels of activity. The sacrifice will be immense, but it is no more
+than any man has to make who refrains from marrying his beloved because he
+is too poor or is suffering from some disease which may affect his
+children. In this case the sacrifice is offered for the supremely
+important principle that only God, by the act of death, can undo the
+vinculum of the original marriage.</p>
+
+<p>But I am equally sure that most people under these or less intense
+circumstances will not remain celibate.</p>
+
+<p>Therefore, to descend from theory to practice, I see no alternative but to
+draw a rigid line between<span class="pagenum"><a name="Page_51" id="Page_51">[Pg 51]</a></span> civil and religious marriages. The State must
+make its own arrangements and go its own way. But there should always be a
+higher type of marriage where the Catholic Church has been invoked for her
+blessing. And for those who choose to ask for this sacrament, the union
+should be irrevocable, save by death. The parties will receive that
+sacrament knowing what a heavy responsibility they are assuming. And it is
+only right that the Church should be far more particular in refusing to
+prostitute her sacramental grace on unions which ought not to be
+consummated. She ought, I conceive, rigidly to inquire into the
+desirability of the union, and not to give her blessing unless she is
+satisfied that both parties are giving their consent with as full a
+knowledge of the facts as is humanly possible. Equally she should refuse
+her ministrations where she is unconvinced that love is the motive of the
+marriage. I see no reason why some form of sponsorship should not be
+demanded.</p>
+
+<p>And I think it may be argued that a consent without a knowledge of the
+facts is not a valid consent, and that such a union is null. I should
+welcome a careful extension of the decree of nullity, for that reason.</p>
+
+
+<p>&nbsp;</p><p>&nbsp;</p>
+<hr style="width: 50%;" />
+<p><span class="pagenum"><a name="Page_52" id="Page_52">[Pg 52]</a></span></p>
+<h2>Chapter 7: Eugenics and Prostitution</h2>
+
+<p class="dropcap"><span class="caps">The</span> doctrine that love is the only motive for sex&mdash;that physical
+expression is pure only so far as it is the sacramental accidence of
+love&mdash;leads to important conclusions. There is, for instance, a class of
+moralist who teach that the sex-act in marriage must only be for the
+purpose of procreation. It would follow from this that it is immoral for
+sex intimacies to occur between a man and his wife once she has passed a
+certain age. In the ideal marriage, so this school of thought affirms,
+copulation is strictly regulated and occurs only when the moment is
+favourable for generation.</p>
+
+<p>To this theory I cannot subscribe. It runs counter to the doctrine in
+which I believe. It Changes the sex-act from an incident or a result to a
+means or a cause. It is really immoral because it lays emphasis on the
+physical. This cold-blooded calculation of the times when sex is to be
+thus physically expressed is the exact opposite of the principle by which
+love directs and the act merely<span class="pagenum"><a name="Page_53" id="Page_53">[Pg 53]</a></span> occurs, with no purpose but to express
+love physically.</p>
+
+<p>This leads us to a consideration as to how far those practices between man
+and woman are moral in which procreation cannot result. It is interesting
+to note that the English law holds that &#8220;unnatural&#8221; acts between husband
+and wife are criminal. Although it is true that prosecution cannot occur
+unless there is an absence of consent, for otherwise there would be no
+evidence&mdash;these acts are apparently regarded as <i>per se</i> criminal in
+nature. And this indeed is a logical position, when we remember the
+standpoint which the State adopts towards all sex questions.</p>
+
+<p>To this class of conduct artificial preventatives are closely allied. A
+chaos of opinion rages over this subject, from the neo-malthusian who
+advocates the practice as a necessity, to the purist who talks of
+&#8220;child-murder.&#8221; It seems clear that this latter designation is an
+unwarrantable exaggeration; to prevent the possibility of life coming into
+existence cannot by any strain of imagination be confused with destroying
+what is actually alive. On the other hand, the moral test which we are
+applying to all these problems hardly acquits the practice. It is
+difficult to think of preventatives without being conscious that
+premeditation of the physical act is<span class="pagenum"><a name="Page_54" id="Page_54">[Pg 54]</a></span> being emphasized, and the ideal of a
+natural incident almost banished. To prepare for a thing is to insist on
+its importance. The minds of the two parties must almost necessarily be
+focussed&mdash;though not absolutely necessarily&mdash;on the physical sex-act.</p>
+
+<p>There is no doubt however that, apart from ideals, preventatives are a
+means of averting more serious evils. This is not the place to enter into
+a detailed consideration of eugenics. We can only face the blatant fact
+that thousands of degenerate parents continue each year to breed
+degenerate children. The moral aspect with which alone I am dealing, is
+that this is a crime against the community; however irresponsible or
+ignorant the perpetrators, they are helping to burden the State with an
+altogether undesirable progeny. Now, whether they are allowed to marry or
+not, there is not the least likelihood that they will desist from sexual
+intercourse. Therefore, it seems to me an obviously lesser evil to remove
+all excuse for procreation by placing within reach the artificial means of
+prevention.</p>
+
+<p>In this, just as in the divorce problem, we have to determine whether it
+is better to insist on an ideal, which we know the majority will not keep,
+or to legislate down to the majority. There is no doubt in my own mind
+that to legislate on an ideal is not only<span class="pagenum"><a name="Page_55" id="Page_55">[Pg 55]</a></span> impracticable but dangerous. I
+may believe, for instance, that it would be a higher ideal to live on
+vegetables and fruit rather than to slaughter animals and drink their
+blood. But even so, I should vehemently oppose a law which attempted to
+impose vegetarianism.</p>
+
+<p>I believe, too, that every moral influence should be brought to bear
+against marriages where the physical or mental degeneracy<small><a name="f12.1" id="f12.1" href="#f12">[12]</a></small> of the
+parents renders the use of preventatives desirable. I wish to emphasize
+that the ideal towards which we should set our faces is that of fewer but
+healthier marriages. Both Church and State should, I feel, take pains to
+assure themselves that these undesirable elements are absent in all unions
+which they are respectively called upon to solemnize. And I emphasize this
+because I believe that we are suffering far too much from the popular
+fallacy and the smug Puritanic doctrine that the cure for all sexual
+proclivities is for men and women to marry, and that once they marry all
+things are sexually permissible. It is not only irritating, but it is a
+fallacy, for men who are comfortably married to declare that there is
+&#8220;really no sex-problem.&#8221; There is probably as much immorality<span class="pagenum"><a name="Page_56" id="Page_56">[Pg 56]</a></span> within the
+married state as outside it; and far from it being the duty of every man
+to marry, there are many men whose duty it is not to do so.</p>
+
+<p>Closely allied with eugenics is the problem of venereal disease, and out
+of this again, arises the problem of prostitution. How far is prostitution
+tolerable, so that a medical system of registration should be introduced
+into England? We have seen why prostitution is immoral; it is concerned
+with the physical side of sex, and with little else. But no thoughtful man
+could reasonably advocate the suppression of prostitution by law. The
+result of such a measure, at the present state of national development,
+would be deplorable, even if it were practicable. People do not become
+moral because they are frightened to do what they still want to do. It is
+always a confession of the weakness of religion or moral influences where
+you have to fall back on the police-force of the State for support. In
+moral questions, State prosecution seems only to be justifiable where the
+liberty of individuals, or the welfare of the community, is endangered.</p>
+
+<p>Prostitution<small><a name="f13.1" id="f13.1" href="#f13">[13]</a></small> as an evil can only be treated by the slow process of
+moral education. Of that I shall speak later. But it is worth while
+remembering in<span class="pagenum"><a name="Page_57" id="Page_57">[Pg 57]</a></span> this connexion, that the feminist movement must have a
+beneficial effect, to some extent, on prostitution. Largely, it is an
+economic problem. If a woman were able to earn a decent wage, it is
+inconceivable that she should wish to submit herself to every voluptuous
+patron who happens to come along. Education and economic independence must
+tend largely to breed dissatisfaction with such a slavish occupation. It
+will not do so entirely, for a certain percentage of women are prostitutes
+because they hunger for promiscuous sex intercourse.</p>
+
+<p>That some serious attempt must be made, not merely to alleviate, but to
+prevent venereal disease, is evident to all who are aware how widespread
+it has become. And it may therefore be pointed out that it would not be
+impossible to prosecute the prostitute, suffering from these diseases,
+without introducing the vexed question of registration and official
+recognition of prostitution. All unmarried men and women below a certain
+age could be compelled to submit to periodical medical examination, and if
+any person was found to have solicited, after having been certified as
+infected, prosecution would lie. Probably a storm of protest would be
+aroused against an alleged interference with individual privacy. But the
+danger of syphilis may necessitate such a law, and after all, no one is
+being asked to do more than<span class="pagenum"><a name="Page_58" id="Page_58">[Pg 58]</a></span> that to which every soldier and sailor has to
+submit.</p>
+
+<p>We have seen that love, and therefore marriage, naturally contains the
+sense of permanence. There is also a sense of distaste towards incest, and
+of the apparently natural evils arising therefrom. No-one will deny that
+the State and the Catholic Church are scientifically justified in
+insisting upon some table of prohibited degrees. How far this distaste is
+essentially natural I do not know. I imagine that a sister who had been
+separated from her brother since birth, and who did not know that he was
+her brother, might fall in love with him. But the scientific dangers of
+such marriages would remain.<small><a name="f14.1" id="f14.1" href="#f14">[14]</a></small></p>
+
+<p>The Church of England some years ago found herself immersed in a storm of
+controversy over the Deceased Wife&#8217;s Sister Act. To most men her attitude
+seemed pedantic and unworthy of serious attention. The English Church is
+unfortunate: her apparently narrow ecclesiasticism was really the result
+of a liberal policy at the time of the Reformation.<span class="pagenum"><a name="Page_59" id="Page_59">[Pg 59]</a></span> During the Middle
+Ages the Church had extended her prohibited degrees to such an extent that
+it must have been difficult to know whom one could marry without a
+dispensation.<small><a name="f15.1" id="f15.1" href="#f15">[15]</a></small> Only a person more than four degrees removed from the
+other party was an eligible partner without dispensation, the degrees so
+being reckoned as to include even second cousins. The English Church swept
+away these anomalies and concentrated on an irreducible minimum of
+prohibition up to three degrees (reckoned in direct ascending and
+descending generation from the common ancestor)&mdash;thus sacrificing all
+regulation against marriage between first cousins, who are four degrees
+removed.</p>
+
+<p>The real opposition to the ecclesiastical attitude was, however, that any
+affinity, as distinguished from consanguinity, should be a bar to
+marriage. The unhappy deceased wife&#8217;s sister was merely a convenient
+representative. But this is a controversy which is not sufficiently
+imminent to engage us in these pages.</p>
+
+
+<p>&nbsp;</p><p>&nbsp;</p>
+<hr style="width: 50%;" />
+<p><span class="pagenum"><a name="Page_60" id="Page_60">[Pg 60]</a></span></p>
+<h2>Chapter 8: The Homosexual Temperament</h2>
+
+<p class="dropcap"><span class="caps">We</span> must now pass from the normal or hetero-sexual to the second-class of
+sex-temperament. This is the homosexual&mdash;that in which the individual&#8217;s
+sex attraction is directed towards the same sex. And here it will be
+necessary to utter a note of warning. The sex instinct lies so deep in
+human nature that many men are incapable of regarding sex characteristics
+save through their own temperamental colour. Normal men are frequently
+found, for instance, of such underdeveloped mental faculties that they
+start out with an immense sex prejudice against the homosexual. Without
+being able to consider the question impartially they abhor this variety as
+an unspeakable evil. It is essential that we should place such critics
+outside the area of practical investigation. The homosexual tendency may
+be as evil as they imagine it to be, but we must only arrive at that
+conclusion as a result of impartial and incontestable reason. And any man
+who cannot undertake that inquiry is as valueless for our purpose as are
+his<span class="pagenum"><a name="Page_61" id="Page_61">[Pg 61]</a></span> prejudicial opinions; he must simply go back to the nursery.</p>
+
+<p>Let us therefore, as far as is individually possible, attempt to treat
+this question with an open mind. And accordingly we shall find it most
+convenient first to consider the various attitudes which have been taken
+up with regard to this difficult problem.</p>
+
+<p>The legal or State attitude we have already to some extent anticipated.
+The State looks with suspicious eyes on any influence which tends to
+sterilize the birth-rate. Accordingly, in England, homosexuality is
+branded as a crime for which a heavy sentence can be pronounced. It is
+true that legally this sentence, under the Criminal Amendment Act, can
+only be inflicted for the physical sex-act itself; but this includes any
+assault or any behaviour which may be construed as an attempt to lead up
+to the commission of the act. And, accordingly, any man is legally under
+suspicion if he is thought to be homosexual, even though no perpetration
+of the physical offence can be alleged against him. The hideous system of
+blackmail is thus encouraged by the law. Once a man is understood to be
+subject to these proclivities, it is assumed that sooner or later he will
+commit the offence, and he is watched, if not by the over-busy police, by
+those idle persons who trade upon the legal attitude toward this problem.
+Any<span class="pagenum"><a name="Page_62" id="Page_62">[Pg 62]</a></span> conversation or literature on the subject is suppressed, so far as is
+possible, by the State, because the physical expression being a crime, all
+that may become an incentive to the crime is itself criminal.</p>
+
+<p>We have already mentioned the basic fallacy of the legal attitude. It does
+not follow that because a line of conduct may decrease the birth-rate, it
+is therefore wrong. Celibacy, as we have seen, may be an actual virtue.
+But in this particular instance there is a still more serious error. The
+English law, by branding homosexuality as a crime, assumes that it is a
+deliberate perversion; for it would be obviously ridiculous to punish a
+man for doing what he could not help doing. Even the law is not so
+illogical as to sentence a madman to penal servitude because he insists on
+being mad. No, the State regards the homosexual as one who has of his own
+choice assumed this form of sex temperament, in the same way as a man
+decides to rob or forge a signature. The legal attitude <i>must</i> rest on
+this supposition, for otherwise its policy would be flagrantly unjust. And
+accordingly we find the law classifying this family of behaviour as
+&#8220;unnatural.&#8221;</p>
+
+<p>Now, if there is one fact which is clear from an investigation of the
+problem, it is that this <span class="pagenum"><a name="Page_63" id="Page_63">[Pg 63]</a></span>supposition is as false as it is possible for
+any supposition to be. Let it be granted that a certain number of
+homosexual offences are committed by persons who are sexually normal in
+temperament. There remains the whole body of homosexuals, of those, that
+is to say, in whom the homogenic attraction is as integral a part of their
+nature as the appreciation of music or the love of colour. Abundant proof
+of this contention is to hand. There have been thousands of individuals in
+every age, including the present, who have never heard of
+homosexuality,<small><a name="f16.1" id="f16.1" href="#f16">[16]</a></small> have never met other homosexuals, or come into contact
+with anything approaching homosexual practice; and yet they have been
+homosexual all their lives. I have known persons who believed that no one
+else in the world shared their aspirations, and also have suffered
+tortures because of their supposed isolated abnormality.</p>
+
+<p>The State attitude simply ignores this factor, and accordingly reveals
+itself as unscientific.</p>
+
+<p>It is true that perhaps by such an agency as psycho-analysis reasons could
+be found in many of these cases why the individual had developed on
+inverted sex lines; home repressions, the system of<span class="pagenum"><a name="Page_64" id="Page_64">[Pg 64]</a></span> early education, the
+age of the parents, these or other influences, may have produced a complex
+which has switched the sex-nature on to a particular path. But these
+reasons do not necessarily show the result to be artificial; it is our
+very nature indeed which these influences construct. It is impossible to
+trace an exact line between the inherent nature and the effect which
+outside influences have had upon it. We must, and we do in fact, regard
+the permanent and fundamental traits, however derived, as &#8220;natural.&#8221;</p>
+
+<p>Moreover psycho-analysis definitely indicates that there is a homosexual
+period through which all individuals inevitably pass.</p>
+
+<p>The State theory that the temperament is &#8220;unnatural&#8221; cannot therefore be
+supported on any grounds, except in the cases where it is deliberately
+assumed by normal persons. In most cases it is natural to the individual&#8217;s
+nature, and not &#8220;unnatural,&#8221; but &#8220;abnormal.&#8221;</p>
+
+<p>Once this simple scientific truth is grasped the legal attitude is seen to
+crumble in all directions. The case for criminal prosecution rests
+logically on the assumption that unless homosexual practices are rigidly
+suppressed they will spread. And since their increase would seriously
+diminish the birth-rate the State is necessarily anxious to avert this
+danger.<span class="pagenum"><a name="Page_65" id="Page_65">[Pg 65]</a></span> But it is an odd perversion which imagines that sober respectable
+citizens are only restrained from indulging in homosexual vice by the
+threat of penal servitude! Once the scientific truth is grasped and
+homosexuality is seen to be, except in a small number of cases, the
+natural temperament of a small minority, it will be realized that normal
+persons are not likely to wish to commit unnatural acts, whether there is
+or there is not a penal law; nor can any Act of Parliament prevent
+homosexuals from being homosexual.</p>
+
+<p>And in practice this theoretical conclusion is found to hold true. For in
+the countries, such as France, where the Code Napol&eacute;on does not cover
+these prosecutions, homosexuality is far less rife than in England, or in
+Germany, where until the Revolution the penal law was rigidly enforced.</p>
+
+<p>It is well that we should face these facts unreservedly, however strong
+may be our personal antipathy to the practices.</p>
+
+<hr style="width: 25%;" />
+
+<p>The second attitude may be described generally as that of society. Public
+opinion must necessarily be too vague to admit of succinct definition. But
+generally its attitude towards this question may be defined as that of an
+ordinary man towards a freak; he has no sympathy with freaks and<span class="pagenum"><a name="Page_66" id="Page_66">[Pg 66]</a></span> indeed
+dislikes them&mdash;but they are so very rare that he can afford to ignore
+them.</p>
+
+<p>The problem of the homosexual cannot however be avoided in this way, for
+the simple reason that the invert forms so comparatively large and
+permanent a part of the community. It is difficult to attempt an accurate
+estimate, partly because many homosexuals are so afraid of incurring the
+odium of public opinion that they successfully disguise their true nature
+and are unsuspected even by their most intimate friends. But there is a
+more fundamental difficulty. It appears to be undeniable that a large
+number of normal people possess to some extent a strain of the homosexual
+temperament. We have, in fact, as in almost all classifications, not a
+naturally dividing gulf but a gradually ascending scale. Some individuals
+may have only 5 per cent. inverted and 95 per cent. hetero-sexual
+tendencies, while others are only 10 per cent. normal. There are a large
+and increasing number of persons who are almost equally balanced on either
+side. These bisexuals often marry happily and at the same time enjoy
+homogenic experiences.</p>
+
+<p>When we remember that, according to psycho-analysis, everyone about the
+age of puberty passes through a homosexual stage, it is probably not an
+exaggeration to state that few people fail to preserve<span class="pagenum"><a name="Page_67" id="Page_67">[Pg 67]</a></span> a stratum of this
+nature, however small the percentage and however deeply such tendencies
+may be buried in the unconsciousness.</p>
+
+<p>If however we decide to draw an arbitrary distinction and to define
+persons with less than 30 per cent. inverted nature as normal, persons
+from 30 to 60 per cent. as bisexual, and the remainder as homosexual, we
+are left with a considerable number of the last variety. Havelock Ellis
+has reckoned the percentage of homosexuals among the professional middle
+classes in England as 5 per cent. and among women as 10 per cent.<small><a name="f17.1" id="f17.1" href="#f17">[17]</a></small> In
+any case the popular view that the proportion is so small as to be
+negligible is quite impossible, and is due to the fact that most men are
+so unobservant of psychological evidence that their opinion is of little
+serious value.</p>
+
+<p>However undesirable, then, this species of temperament may be, it cannot
+be described as unnatural in the sense of artificial or unusual. The third
+or current scientific attitude does seem at first to avoid these
+superstitions and to rest on a reasonable basis. This attitude may be
+described as that of regarding<span class="pagenum"><a name="Page_68" id="Page_68">[Pg 68]</a></span> homosexuality as a disease, which should
+neither be punished nor ignored, but treated. The theory that we all pass
+through a homosexual period at a comparatively early stage, lends support
+to this conclusion. The hero-age of boys and girls, it is urged, is almost
+always directed towards the child&#8217;s own sex. Therefore it can fairly be
+argued that where the sex development has been restricted to these lines
+it denotes some strange dislocation which has prevented natural growth.
+The fact that in some cases this cause can actually be traced&mdash;such as a
+disappointment in an early love affair with the opposite sex, or to
+artificial circumstances which have made for celibacy&mdash;confirm many
+students of sex-science in this opinion.</p>
+
+<p>But as if nature deliberately intends to thwart all easily attained
+explanations, she sets out certain facts, in practice, which entirely
+invalidate the theory. It is true that many homosexuals, both men and
+women, portray in general mental efficiency that peculiar want of
+proportion in some direction which is the inevitable symptom of mental
+abnormality; the male may be obviously effeminate, or, male or female,
+eccentric or hysterical. But this is distinctly the exception. So far as
+my personal experience goes, the majority of homosexuals are
+indistinguishable from normal men, except by some<span class="pagenum"><a name="Page_69" id="Page_69">[Pg 69]</a></span> psychic or intuitional
+sense, in physical or mental appearance; and I observe that this
+experience is shared by all those scientists who have written on the
+subject. The undeniable facts are that among this minority of the race a
+majority of men have, in all ages and races, held a pre-eminent and
+honourable position in society, revealing the brilliance of sanity rather
+than the abnormality of genius. The homosexual has succeeded not only as
+might have been expected in the arts. It is true that, in general, he
+possesses certain feminine attributes, such as a gentler and more
+emotional positivity than the normal. But he has excelled in such
+masculine paths as soldiering, statesmanship, and engineering. It is
+almost irritating, where one wishes to find support for the scientific
+explanation, to turn to history and discover that the homosexual section
+of the Greeks were magnificent warriors as well as philosophers; that not
+only Shakespeare, who wrote many of his sonnets to a boy, or Michael
+Angelo, but Alexander the Great, Charles XII of Sweden, Frederick II of
+Prussia, and William III of England, had their homosexual tendencies.
+Indeed, were it permissible to do so, it would be possible to instance
+some of our most famous generals and politicians of modern times as
+possessing this unmistakable temperament.</p>
+
+<p>It is well then freely to admit that the scientific<span class="pagenum"><a name="Page_70" id="Page_70">[Pg 70]</a></span> theory simply does
+not square with the full facts of the case.</p>
+
+<p>The fourth attitude is that of religion. The Church&#8217;s official position is
+mainly indistinguishable from that of the State, although the atmosphere
+of the Church has tended largely to be congenial to this development. It
+is evident that Christianity was influenced in its early days by the
+appalling condition of vice in Roman society, and it is not to be wondered
+at that a severe legacy of prejudice has been inherited in the light of
+this indescribable experience. But this brings us conveniently to a point
+where we must admit a fallacy underlying almost all considerations of the
+homogenic sex nature. And unless we are able to dispose of the fallacy in
+our minds, further investigation is useless.</p>
+
+<p>The fallacy consists of the assumption that homosexuality means only the
+perpetration of the physical sex-act. In reality this is as untrue as to
+suppose that the normal man is necessarily a patron of prostitutes. Such a
+confusion of thought is obviously ludicrous. But not less inaccurate is
+this prevailing idea regarding the homosexual. Not only is the particular
+sex-act, popularly associated with this subject, an extremely rare
+occurence, even as among the physical sex-expressions of this temperament,
+but probably a vast majority of homosexuals<span class="pagenum"><a name="Page_71" id="Page_71">[Pg 71]</a></span> are deliberately celibate.
+Homosexuality is a romantic cult rather than a physical vice. Nine-tenths
+of its energy is directed purely in the realm of ideals. The old
+misconception of sex as a rather disreputable physical function again dogs
+our steps. But sex is almost entirely emotional; sex-love, and especially
+homosexual love, is not lust. Its desire is romantic and idealistic, and
+when physical incidents occur, they are usually the unintentional outlets
+of the purely emotional passion.</p>
+
+<p>The literature of homosexuality is almost entirely romantic, and small
+though it is forced to be, in quality and ideal its average must rank as
+extraordinarily noble.</p>
+
+<p>It is noticeable, indeed, that in a large proportion of the unpleasant
+cases which are tried in police-courts, the offenders are admittedly
+normal men who have deliberately perpetrated homosexual acts for various
+causes, such as a neurotic desire for novelty, or the desire to avoid
+disease. There are also the considerable class of perverted normals whose
+deviation from their natural path as the result of some such influence as
+heterosexual disappointment or repression, has been so emphasized as to
+render their perversion distinct from natural developments, and who
+refuse, or are unable, to deny themselves physical gratification.</p>
+
+<p><span class="pagenum"><a name="Page_72" id="Page_72">[Pg 72]</a></span>If we dissociate the true homosexual from this class, and concentrate our
+attention only on the &#8220;celibate&#8221; species of such attachments, it is
+evident that we are in the presence, not merely of something which is not
+criminal, but of an ideal which is sacred in character. Pure love,
+especially so intense a love as the homogenic attachment, is not profane
+but divine. And though the Church may be unable to recognize it by her
+sacramental benediction, because, unlike marriage, it cannot effect
+physical procreation, she possesses such Biblical precedents as the story
+of David and Jonathan&mdash;an episode which is obviously homosexual in the
+sense that it describes not a platonic companionship but a romantic
+passion.</p>
+
+<p>In the social sphere also, the place of this aspect of homosexuality is
+obvious. The homosexual must, and does in fact, exist in the most honoured
+offices of the community. Indeed, it is no exaggeration to declare that
+few men can be successful in educational or philanthropic work unless they
+have some homogenic temperament in their nature. Without this they may
+compel discipline but they are powerless to attract sympathetic
+co-operation. The testimony in favour of this assertion is overwhelming.</p>
+
+<p>But when we admit that sex tends to find a physical expression, and we
+come therefore face to face with the physical problem, the difficulty I
+admit<span class="pagenum"><a name="Page_73" id="Page_73">[Pg 73]</a></span> to be considerable. And I can only re-emphasize that this feature
+is numerically and potentially the least important, but that there can be
+no religious countenance for any physical sex-act outside the sacrament of
+matrimony.</p>
+
+<hr style="width: 25%;" />
+
+<p>Rape, and seduction without consent, are obviously evils calling for legal
+prosecution, as being an infringement of personal liberty. And in this
+connexion it must be remembered that homosexual practices tend to
+seduction, inasmuch as the attraction is frequently towards those who have
+not attained intellectual manhood. For the rest, I am inclined only to
+re-affirm the general principle which I have already attempted to
+define&mdash;namely, that sex becomes a sin where the main objective becomes
+the physical gratification. Once the proportion is weighed on the side of
+physical expression, love is prostituted. The purity of true love is known
+by the fact that its face is turned not to mere physical functions, but
+beyond the emotional and even mental, to the spiritual ideal. Indeed, a
+lover, whatever his temperament happens to be, loves even if his beloved
+is removed from all physical reach. That is the test.</p>
+
+<p>I do not look for salvation to the arms of mere criminal legislation. This
+seems to me to be almost<span class="pagenum"><a name="Page_74" id="Page_74">[Pg 74]</a></span> powerless as a moral force, and indeed, to
+encourage the hideous apparatus of blackmail.<small><a name="f18.1" id="f18.1" href="#f18">[18]</a></small> Gradual and
+unsensational as it may be, I believe that morals can only be improved by
+educational and religious influences.</p>
+
+<p>And so far as theoretical solutions are concerned I believe that Mr.
+Edward Carpenter<small><a name="f19.1" id="f19.1" href="#f19">[19]</a></small> comes nearest to the truth. Nature is deliberate in
+creating not uniformity but variety, and I doubt if the world would
+continue if there were only normal men in it. The homosexual has his
+place, within restrictions, as has the celibate or the sexless type. The
+real truth, I feel to be, is that few men are wholly masculine or women
+feminine, and that somewhere, in comparative degrees, homosexuality is in
+us all. It may become so excessive as to be a disease, or so feeble as to
+create that un&aelig;sthetic, bourgeoise type,<span class="pagenum"><a name="Page_75" id="Page_75">[Pg 75]</a></span> which is an unpleasant symptom
+of super-normality.</p>
+
+<p>We enter the realm of pure conjecture if we attempt to inquire the purpose
+for which this type has been deliberately created. And I can only record
+my own entirely unproveable, but definite opinion, that the human race, in
+the far ages ahead, will return, by a spiral process, to the bisexual
+species from which I believe it has come. If this is so, the homosexual is
+apparently a prototype, a preliminary attempt of nature to combine both
+sex-natures in one individual. And with all his present imperfections, I
+believe that there are evidences which go strongly to support this
+conjecture.</p>
+
+
+<p>&nbsp;</p><p>&nbsp;</p>
+<hr style="width: 50%;" />
+<p><span class="pagenum"><a name="Page_76" id="Page_76">[Pg 76]</a></span></p>
+<h2>Chapter 9: The Sexless Class</h2>
+
+<p class="dropcap"><span class="caps">There</span> is little that need be written on this subject, not because it is
+devoid of interest, but because it raises no vital sex problem.</p>
+
+<p>The number of sexless people is small, though apparently increasing. It
+may be questioned whether there are any really sexless people&mdash;individuals,
+i.e. whose sex-nature is non-existent. Probably in most of these cases
+sex, for some reason or other, is there, dormant but positive. But it is
+convenient so to classify those in whom, for some reason, the sex-force
+has never yet been stirred.</p>
+
+<p>It must be remembered that this class is quite distinct from the religious
+celibate. The celibate has all the sexual ardour for his religious or
+humanitarian devotion. The sexless man or woman is cold, intellectually
+aloof, and generally critical.</p>
+
+<p>There are only two considerations calling for remarks on this interesting
+psychological problem. The first is that we must not allow the great body
+of normal opinion to label such people as unnatural, and as having no part
+to play in the community.<span class="pagenum"><a name="Page_77" id="Page_77">[Pg 77]</a></span> They have, on the contrary, an important r&ocirc;le.
+Their intellectual ability is in itself a great asset, particularly in
+abstract and critical directions. And in all sex questions they should,
+and frequently have, an impartial outlook, for the very reason that they
+can view sex from a detached standpoint.</p>
+
+<p>But, conversely&mdash;and this is the second consideration&mdash;they possess the
+immoral tendency of regarding sex with abhorrence, especially when they
+confuse sex with mere physical expression. In extreme cases the sexless
+individual has been known even to faint or exhibit symptoms of nausea at
+the chance touch of a woman. This is obviously to magnify the physical
+side out of all clean proportion. And probably such cases show themselves
+to be the result of artificial repression and consequent complex. It may
+be argued from this that all deviations from the normal are the results of
+repression. But, as we have seen, the difference between natural and
+unnatural is comparative, and most of our nature is built up, in the first
+instance, by early exterior influences.</p>
+
+
+<p>&nbsp;</p><p>&nbsp;</p>
+<hr style="width: 50%;" />
+<p><span class="pagenum"><a name="Page_78" id="Page_78">[Pg 78]</a></span></p>
+<h2>Chapter 10: Super-Abnormalities</h2>
+
+<p class="dropcap"><span class="caps">Under</span> this head I have included a number of characteristics, which have no
+connective bearing upon one another. It seemed the most convenient
+classification.</p>
+
+<p>Perhaps it will be best to take as the first example a sex tendency which
+can hardly be described as super-abnormal, for among single men, and
+especially among boys, it is extremely common.</p>
+
+<p>Auto-eroticism in the form of self-abuse is not an easy problem to tackle.
+The usual policy adopted towards boys is most immoral. Well-meaning but
+hopelessly vicious purists, write terrifying pamphlets or deliver lectures
+in which they declare that this practice will inevitably lead to lunacy,
+paralysis or even death. The result is that the boy is scared into an
+ineffectual attempt at repression, which, so far as it is successful, sets
+the sex-impulse at work into morose channels and makes him a liar or a
+thief. Or he may be impelled to inquire for himself. He finds that, so
+long as self-abuse occurs infrequently, it does not bring about these dire
+evils, and accordingly he assumes that all moral doctrine is<span class="pagenum"><a name="Page_79" id="Page_79">[Pg 79]</a></span> hypocrisy
+and often falls into the opposite extreme of constant self-abuse, with the
+result that actual physical and mental deterioration sets in.</p>
+
+<p>What is really the truth?</p>
+
+<p>The first consideration is that frequent and unregulated abuse does cause
+physical harm. The margin of frequency which will escape this harm varies
+with the individual. But, with growing boys, the practice is perhaps more
+dangerous than after physical maturity. The whole reserve of the physical
+constitution appears to be needed while the body is developing.</p>
+
+<p>The difficulty of this problem is its complications. There are several
+entirely conflicting influences which must be weighed one against the
+other.</p>
+
+<p>We have seen the physical danger, and, since morality must not be founded
+on a lie, we must freely admit that the physical danger may be eliminated
+by limiting the frequency of the practice. It may then be physically
+harmless. There remain, however, at least two causes which make for a
+misuse of the sex-force, that is&mdash;for immorality. The first is that it is
+usually the result of mental weakness, sheer inability to overcome the
+inclination. The mind, the will, <i>must</i> be supreme in its own house. Until
+that is done little else matters. And it comes, therefore, to this, so far
+as this particular consideration<span class="pagenum"><a name="Page_80" id="Page_80">[Pg 80]</a></span> is concerned, that it is better for a
+man deliberately to regulate himself by programme to certain times, than
+to keep up an ineffectual struggle, or to obey whenever the inclination
+arises.</p>
+
+<p>For, in both these cases, remorse follows. And this is as great an evil as
+the failure of will; indeed, it <i>is</i> failure of will. Remorse is not
+penitence. It is useless thereby to regret what has been done. A man must
+simply own to himself that he has failed, make a resolution to be stronger
+next time, and then sweep the recollection from his mind, switching off on
+to other mental channels.</p>
+
+<p>The second influence which makes for impurity is that by this practice the
+sex-force becomes literally selfish. Now, sex is fundamentally a movement
+towards union through love, whether it be physical or super-physical. This
+practice is merely a vicious circle, in which the love element, save in
+the perverted form of narcissism, is absent. Accordingly, there must,
+almost always, be evil mental results from this abuse. And, once again, we
+see that the real evil is not in the physical act but in the realm of
+thought, whether the act occurs or not.</p>
+
+<p>On the other hand, we must not become such abstract moralists as to deny
+that in many individuals the sex-force is so strong as to press almost
+irresistibly towards physical expression. Even dreams, which<span class="pagenum"><a name="Page_81" id="Page_81">[Pg 81]</a></span> are the
+normal outlet, may not be sufficient. A man who for some reason, cannot
+marry, will therefore argue that his only alternative is recourse to
+prostitution, and that self-abuse, so long as it is regulated, is morally
+preferable. One remedy is, as we have already seen, the transfer of the
+sex-force to higher channels, so that all the glow and energy of sex is
+energized in devotion to a group of persons, or to a religious or
+humanitarian ideal in concrete labour. For sex is primarily creative, and
+if it is not creating physical children it may have, and should have, a
+spiritual progeny&mdash;as in art and literature.</p>
+
+<p>The truth is that each individual case must be treated according to its
+particular state of development. General rules in this instance are
+particularly dangerous. We can only repeat that the repression is worse
+than commission, that a seething mass of sexual thought is worse when it
+has no physical outlet; that the ideal, when there may be no legitimate
+outlet&mdash;and, indeed, to some extent, in all cases&mdash;is to find an emotional
+outlet, to dig thought and emotional channels along which the sex-force
+may flow, but the physical expression of which is, in the ordinary sense
+of the term, non-sexual.<small><a name="f20.1" id="f20.1" href="#f20">[20]</a></small></p>
+
+<p>And this is quite possible.</p>
+
+<p>&nbsp;<span class="pagenum"><a name="Page_82" id="Page_82">[Pg 82]</a></span></p>
+<p class="center">II</p>
+
+<p>Attraction towards young children is frequently, perhaps almost entirely,
+sexual. A symptom of this temperament is that romantic attachments are
+formed towards either sex, because, before puberty, the child is bisexual
+or sexless. This must essentially be a cult; it is a clean and noble cult,
+but the penalty of its high standard is that here all physical sex
+expression must be denied except in the lesser form of embrace.</p>
+
+<p>Here, indeed, the prosecution of the law against sex-acts is justified.
+For, not only is the child incapable of giving valid consent, but the
+commission of the sex-act is physically and morally injurious. It is
+physically injurious beyond all doubt at a young age, and it is morally
+injurious, because it introduces sex to an age of development when the
+consciousness of sex should not have appeared above the horizon. The
+inevitable result is that if sex-acts take place the child eventually ages
+rapidly, as can be seen among the child-mothers of India. Maturity is
+induced far before its time.</p>
+
+<p>The sex consciousness, as distinct from the unconsciousness, can be
+awakened in the earliest years of childhood. The young boy or girl often
+shows an extraordinarily intuitive perception that there is a<span class="pagenum"><a name="Page_83" id="Page_83">[Pg 83]</a></span> sexual
+design behind even the apparently harmless overtures. And this is why this
+cult is particularly dangerous. The lover, in fact, must not only entirely
+eliminate the morally criminal sex inclinations, but he must take care not
+to become so sentimental and romantic as really to suggest sex to the
+child&#8217;s unconsciousness. It is difficult to draw the line as to what is a
+lawful and what is an unlawful expression of this sex-temperament. One can
+only say that the remedy is not to concentrate love on one child, but on
+children generally. The child must not be treated as an adult; there must
+be no manifestations of jealousy, or insistence on a return of love
+expression. The embrace of children must be natural but not too ardent. In
+fact, the lover must diffuse his love and romp with children as a class
+rather than allow himself to appear emotional over one individual.</p>
+
+<p>Many unthinking people will at once regard this temperament as impure when
+they have been convinced that scientifically it is sexual. But this is
+only because they cannot understand that sex is a clean thing and that the
+physical side of it is an occasional and by no means an inevitable
+incident. The cult of child-love is in fact one of the purest and noblest
+of sex-expressions. But it is a difficult path, and he who treads it must
+beware of many pitfalls.</p>
+
+<p><span class="pagenum"><a name="Page_84" id="Page_84">[Pg 84]</a></span>Again, I quite deny that it is due to thwarted paternal instinct. I
+believe it to be as natural a variety as any other of the
+sex-temperaments. We have suffered too long from the superstition that sex
+is a uniformity of type.</p>
+
+<p>&nbsp;</p>
+<p class="center">III</p>
+
+<p>Then there is that strange form of sex-expression known as bestiality.</p>
+
+<p>To most of us the connexion between man and beast in sex is so revolting
+that there is a great danger of our prejudice running away with us.</p>
+
+<p>I believe that prejudice against what seems to me so debased a vice, is
+justifiable. But I am equally sure that to punish such offences by
+criminal law has no shred of justification, except when the act is done in
+public so as to be openly indecent. No physical or moral harm can be done
+to the animal. And were it not tragic, the idea of sentencing the
+offenders to penal servitude would be itself a travesty.</p>
+
+<p>The practice, which is not so uncommon as many people imagine, is not so
+much immoral as unnatural. I mean that this can hardly ever be a variety
+of sex-temperament. Although the love of women for pet dogs is probably a
+form of perverted sex-outlet, it seems impossible to discover here any<span class="pagenum"><a name="Page_85" id="Page_85">[Pg 85]</a></span>
+actual love going out towards animals rather than to humans. Therefore,
+the act is almost always due to a desire for mere physical expression,
+when this happens to have been chosen as the most convenient.</p>
+
+<p>The true remedy, therefore, can only be to take the individual and educate
+him. He must be shown that it is immoral for man to devolve back to the
+animal level. He is superior to the beast. He must be reminded that sex
+must be a result of love, and that sex-love between man and animal would
+only be possible if it were moral for man to cease to reason, to go down
+on all fours, and to eat and drink and live like an animal. Even the most
+primitive man would not wish to do that. And if he feels any sense of
+abhorrence at such a proposal, then he must learn to extend his abhorrence
+to any attempt at a similar equality in sex.</p>
+
+<p>&nbsp;</p>
+<p class="center">IV</p>
+
+<p>The strange and almost endless forms of sex-association need not be
+considered, since they have no moral problem of their own. The man whose
+sex-force is stirred into energy by the sight of some inanimate physical
+object is obviously the victim of a sex-repression. And such diseases must
+be treated as any other repressions should be. These<span class="pagenum"><a name="Page_86" id="Page_86">[Pg 86]</a></span> general
+considerations must suffice here for all forms of sex perversions, such as
+sadism and its converse. And it is not difficult to distinguish between
+the unnaturalness of such practices and the natural character of the main
+sex-types which we have already mentioned.</p>
+
+
+<p>&nbsp;</p><p>&nbsp;</p>
+<hr style="width: 50%;" />
+<p><span class="pagenum"><a name="Page_87" id="Page_87">[Pg 87]</a></span></p>
+<h2>Chapter XI: Sex Education</h2>
+
+<p class="dropcap"><span class="caps">It</span> is becoming evident to all students of the sex-problem that the remedy
+for many of the difficulties arising therefrom is a wholesome and
+efficient sex-education.</p>
+
+<p>In many cases the parents are not the persons most fitted to give this
+education. They may not possess the art of imparting knowledge, and often
+there is a certain reticence between parent and child, which when present
+creates a bar to the proper handling of this question. The child goes to
+school to learn, and the school must take its share of this
+responsibility. Where this is not done the effect is deplorable. In the
+preparatory school sex has hardly appeared. But in any school where there
+are older boys or girls, and where sex-education is not given, knowledge
+is rapidly obtained. Officially sex is ignored until, on rare occasions,
+it is detected. Severe punishment is then meted out, and perhaps the
+offender is even expelled, although the school is really penalizing the
+results of its own system.</p>
+
+<p>It is unnecessary to labour the apology that the<span class="pagenum"><a name="Page_88" id="Page_88">[Pg 88]</a></span> absence of sex-education
+ensures innocence. In no school is this the case. If it were, with growing
+boys and girls, it would be unnatural. Sex-instinct is bound to grow as
+the physical body grows, and to ignore this fact is to create the
+conception that sex-instinct is immoral. We then obtain the usual attitude
+adopted in public schools&mdash;that sex is to be indulged behind closed doors
+and sex literature sniggered at in dark corners. The boy grows up with a
+totally unclean view of sex. He becomes either an intolerable prude, or
+else he approaches sex-experience with an entirely twisted conception of
+sex-morality. One is continually meeting instances of this perverted
+imagination. Not only boys, but men, will regard an outspoken book on sex,
+perhaps written with the purest of motives, as &#8220;hot stuff,&#8221; something to
+be greedily devoured when the eye of respectable authority is conveniently
+removed. Recently, a man was told that a certain clergyman was a member of
+a group of students studying sex-psychology. He expressed the opinion,
+with a knowing leer, that &#8220;some parsons are not such fools after all.&#8221;</p>
+
+<p>These crude examples of the result of driving sex into a dark corner
+exactly represent what one is up against in school, and in the world, when
+one begins to deal with sex openly and cleanly as a natural and
+non-repressible instinct. Really these people are<span class="pagenum"><a name="Page_89" id="Page_89">[Pg 89]</a></span> a type of prude, much
+as they would resent this classification, for they persist in regarding
+sex as something which is rather naughty. They even imagine that to take
+away from it the cloak of unnaturalness with which they have surrounded it
+is to rob it of all its attraction. This is ridiculously untrue. Sex is
+attractive because it is romantic, and, so long as one does not go to the
+opposite extreme of regarding it merely through the musty glasses of
+scientific classification, it becomes no less attractive when it is open
+and natural, and ceases to be the cause of giggling asides.</p>
+
+<p>Before any moral sense in the sex-problem can be established there must be
+a fundamental cleaning of this cess-pool, this strange medley of official
+silence, unnatural repression, and unclean secretiveness. The main road to
+a moral sense is sex-education. And it is necessary, therefore, to
+conclude this outline of principles by suggesting some conditions which
+should govern such instruction.</p>
+
+<p>It is obvious that sex-education must be advanced on the process of a
+sliding scale. Before puberty sex should not appear on the horizon of the
+child&#8217;s consciousness. The precocious child must of course be specially
+dealt with, but usually the first lessons in sex should commence with the
+period of mental puberty. Before that time the small child jokes only<span class="pagenum"><a name="Page_90" id="Page_90">[Pg 90]</a></span>
+about the normal excretory functions, and this can be adjusted by
+emphasizing the unmanly and unnecessary character of such forms of humour.
+A child has usually an exaggerated impression of the value of the adult
+standard, an impression which it must be confessed is too often subject to
+subsequent disillusionment. While it remains, however, it can be used, and
+it can be pointed out that &#8220;grown-ups&#8221; do not consider the excretory
+system has any more claim to ridicule than the process of digestion or
+sleep. Vulgarity and coarseness are not symptoms even of immoral
+sexuality.</p>
+
+<p>The problem commences, then, with puberty. And here a warning should be
+uttered against that school of reformers which tends to the view that sex
+can be regarded as naturally and as publicly as natural history or
+chemistry. This attitude ignores the fact that there is such a quality as
+sexual appetite. And consequently, sex education should be rather a matter
+for individuals than for public instruction. We have remarked that the
+parent may not infrequently be an unfortunate educator. But where these
+objections do not arise, the home is an admirable atmosphere for sensible
+teaching. The Catholic Church possesses the invaluable medium of the
+Confessional, and where the Confessor can give sound sex instruction no
+better opportunity can be<span class="pagenum"><a name="Page_91" id="Page_91">[Pg 91]</a></span> imagined. There remains the school, but even
+here better work will be done in the study than the classroom.</p>
+
+<p>The immediate problem in the early post-puberty age is the tendency
+towards solitary practices. It must be recognized that this is usual with
+all children, and that there is no evidence to show that, save in extreme
+exceptions, physical harm results. All attempt at <i>alarmist prudism</i> must
+be abandoned. Sane instruction will tend rather to emphasize that sex
+abuse is due to a weakness of will-power, and that man is most manly, i.e.
+most removed from the animal, in the exercise of will-power. All education
+should contain that subject which is at present consistently ignored,
+namely, the art of thought-control. The child will be interested to follow
+certain simple rules of mental exercise, and where this is followed the
+liability to indulge in sex-acts diminishes. It is this element which must
+be emphasized, the fact, that is, that solitary practices are usually the
+result of an inability to exercise the will and control the mind.</p>
+
+<p>At a slightly later period, the public-school age, there emerges the
+tendency, in addition to onanism, for promiscuous practices, usually of a
+homogenic nature. A further stage of sex-education must now be opened out,
+namely the principle that physical<span class="pagenum"><a name="Page_92" id="Page_92">[Pg 92]</a></span> sex expression must be the expression
+only of love. The problem now becomes necessarily more acute, but there is
+this element which tends to lessen the difficulties of the instructor&#8217;s
+task. The individual is always interested about himself; he is naturally
+egotistical. The youth will gladly listen to what can be told him of his
+own nature. He must be shown the immense superiority of mind both over the
+emotional and physical natures. This may involve a slight dethronement of
+the public school appreciation of sport. So long as it is slight such a
+dethronement will be a reform in itself. The boy in his middle teens must
+be taught that man is greater in his mental than in his physical activity;
+he must be reminded that he is inferior to many animals on the physical
+level. The application of this doctrine to sex is that sex-expression for
+the purpose of physical curiosity or excitement is a denial of the
+monopoly of love, which belongs to the emotional and mental capacities.</p>
+
+<p>The young man and the girl, who has left school, will be ready to receive
+the whole standard of sex-morality as has been outlined in this manual.
+The chief trouble now becomes over-sentimentality, the tendency to develop
+emotionally at the expense of the mind. And it becomes, therefore,
+essential to remind the pupil that where there are continual<span class="pagenum"><a name="Page_93" id="Page_93">[Pg 93]</a></span> passing and
+promiscuous sexual or love affairs, the mind is being shut out from its
+natural functions. To be attracted sexually towards any pretty girl, to
+develop sexual relations with different women from week to week, is simply
+a form of mental unbalance. The emotions are in the saddle. For directly
+the mind begins to operate there is introduced the element of permanency
+and constancy. The deepest and most real pleasures only begin in the realm
+of mentality. The man who hears music only to beat time or remember a
+catchy tune is shut out of the immense joy of the intellectual love of
+music. So the young man who lives in a fever of hot-house sexuality, of
+absorbing intrigues in the dance-room, or the morbid atmosphere of the
+street corner, is shut out of all the exquisite joys of love. He does not
+know this, any more than the irreligious man knows what he loses through
+an absence of the spiritual sense. But he must be told.</p>
+
+<p>The basic principle of sex values is that sex is immoral so far as the
+physical side outweighs in proportion the emotional and mental&mdash;so far
+indeed, as the act becomes the motive and not the incident. Sex may be
+dedicated only to love; divorced from love, it is an abuse. There can be
+no exceptions to this rule, and we can only clarify our ideas as to what
+is and what is not love. Perhaps this maxim, which<span class="pagenum"><a name="Page_94" id="Page_94">[Pg 94]</a></span> we learn by gradual
+experience, will help us. Sex passion quickly burns itself out. The
+pleasures derived from passion will be of a purely temporary nature,
+without the satisfaction which alone comes from permanence. All physical
+things are less permanent than the mental. There is no joy, no divine
+nature in sex, save where from the ashes of passion rises the ph&oelig;nix of
+the &#8220;sexual&#8221; but the super-passionate attachment. And this permanent
+possession can only come, whether in marriage or outside, where the mind,
+healthily developed and exercised, is taking its true place in the
+expression of pure love.</p>
+
+<p>&nbsp;</p>
+<p class="center"><i>Printed in Great Britain by Hazell, Watson &amp; Viney, Ld., London and Aylesbury.</i></p>
+
+
+<p>&nbsp;</p><p>&nbsp;</p>
+<hr style="width: 50%;" />
+<p><b>Footnotes:</b></p>
+
+<p><a name="f1" id="f1" href="#f1.1">[1]</a> <i>The Origin of Sexual Modesty</i>, by Edward Westermarck.</p>
+
+<p><a name="f2" id="f2" href="#f2.1">[2]</a> <i>Vide</i> R. V. Jellyman (1838) 8 C and P, 604.</p>
+
+<p><a name="f3" id="f3" href="#f3.1">[3]</a> Until recently incest was not a civil offence.</p>
+
+<p><a name="f4" id="f4" href="#f4.1">[4]</a> The second object of marriage is declared to be &#8220;a remedy against
+sin...; that such persons as have not the gift of continency marry and
+keep themselves undefiled members of Christ&#8217;s body.&#8221;</p>
+
+<p><a name="f5" id="f5" href="#f5.1">[5]</a> 1 Cor. vii. 8, 9. &#8220;Burn&#8221; means sex-obsession as mentioned on page 38.</p>
+
+<p><a name="f6" id="f6" href="#f6.1">[6]</a> &#8220;Where the decree Tametsi of the Council of Trent has not been
+proclaimed, marriage is constituted by mere consent freely exchanged
+between persons who are by natural and canonical law competent and able to
+intermarry.&#8221;&mdash;Geary&#8217;s <i>Marriage and Family Relations</i>. (Now altered by <i>Ne
+temere</i>-decree, but the principle remains.)</p>
+
+<p><a name="f7" id="f7" href="#f7.1">[7]</a> We have already commented on the strange inconsistency of regarding
+the sex-act as evil <i>per se</i> outside marriage, and as a virtue in
+marriage.</p>
+
+<p><a name="f8" id="f8" href="#f8.1">[8]</a> I am using &#8220;celibacy&#8221; to imply complete physical chastity.</p>
+
+<p><a name="f9" id="f9" href="#f9.1">[9]</a> With the curious inconsistency, already referred to, that in marriage
+non-celibacy is a virtue.</p>
+
+<p><a name="f10" id="f10" href="#f10.1">[10]</a> Except by Act of Parliament.</p>
+
+<p><a name="f11" id="f11" href="#f11.1">[11]</a> The Majority Report of the Divorce Commission is a good instance of
+the unnecessary hardship which results from half-hearted proposals of this
+kind. Divorce is to be allowed, for example, after desertion for three
+years; why not for two? Or again, the wife of an incurable drunkard is to
+be free to obtain divorce, while the unhappy wife of a man who suffers
+from violent fits of intermittent drunkenness is to be denied this relief.</p>
+
+<p><a name="f12" id="f12" href="#f12.1">[12]</a> I refrain from adding &#8220;economic&#8221; reasons, for I believe that the
+State should remove, as far as possible, all such obstacles against
+healthy parents begetting children.</p>
+
+<p><a name="f13" id="f13" href="#f13.1">[13]</a> Procuration for the purpose of prostitution is of course an entirely
+different matter.</p>
+
+<p><a name="f14" id="f14" href="#f14.1">[14]</a> No actual physical harm need result from an incestuous union. The
+only effect which seems to be caused is that the characteristics to be
+hereditarily transmitted are doubled. Thus with only a small grain of
+insanity in a family the chances of aggravated insanity appearing in the
+offspring of a brother and sister would be considerable.</p>
+
+<p><a name="f15" id="f15" href="#f15.1">[15]</a> Spiritual affinity was a bar, so that not only could not godparents
+marry each other, but there could be no valid unions between a godparent
+and the child&#8217;s father or mother. (Geary&#8217;s <i>Marriage and Family
+Relations</i>.)</p>
+
+<p><a name="f16" id="f16" href="#f16.1">[16]</a> Some apology must be made for the use of this hybrid term. The
+unwarrantable confusion of Greek and Latin terminology must, however, be
+laid at the door of popular use.</p>
+
+<p><a name="f17" id="f17" href="#f17.1">[17]</a> <i>Psychology of Sex</i>; Vol. <i>Sexual Inversion</i>. Dr. Hirschfeld in his
+<i>Statistischen Vatersuchunge &uuml;ber den Prozentensetz der Homosexuellen</i>,
+considers that out of 100,000 inhabitants, 94,600 on the average are
+sexually normal, 1,500 exclusively homosexual, and 3,900 bisexual.</p>
+
+<p><a name="f18" id="f18" href="#f18.1">[18]</a> The existence of this danger was admitted in a debate in the House of
+Lords on August 15, 1921, on The Criminal Law Amendment Bill. The Earl of
+Malmesbury, speaking on a proposal to apply criminal prosecution to
+homosexual offences among women, declared that &#8220;the opportunity for
+blackmail will be vastly and enormously increased.&#8221; Other speakers
+concurred in this view, and it was partly on this ground that the proposal
+was thrown out.</p>
+
+<p>It is hardly necessary to point out that if blackmail would be encouraged
+by such legislation, it must equally be encouraged by the present law
+regarding similar offences between males.</p>
+
+<p><a name="f19" id="f19" href="#f19.1">[19]</a> <i>The Intermediate Sex.</i></p>
+
+<p><a name="f20" id="f20" href="#f20.1">[20]</a> I cannot enter here into that further theory which may be described
+as &#8220;expression through a phantasy.&#8221;</p>
+
+
+
+
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
+End of Project Gutenberg's An Outline of Sexual Morality, by Kenneth Ingram
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+Project Gutenberg's An Outline of Sexual Morality, by Kenneth Ingram
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: An Outline of Sexual Morality
+
+Author: Kenneth Ingram
+
+Release Date: November 14, 2010 [EBook #34309]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK AN OUTLINE OF SEXUAL MORALITY ***
+
+
+
+
+Produced by The Online Distributed Proofreading Team at
+http://www.pgdp.net (This file was produced from images
+generously made available by The Internet Archive/American
+Libraries.)
+
+
+
+
+
+
+
+
+
+An Outline of Sexual Morality
+
+
+
+
+  An Outline of
+  Sexual Morality
+
+  Kenneth Ingram
+
+  _The Introduction_ by F. W. W. Griffin,
+  M.A., M.D., M.R.C.S., L.R.C.P.
+
+  Jonathan Cape
+  Eleven Gower Street, London
+
+
+
+  _First published 1922
+  All Rights reserved_
+
+
+
+
+Author's Note
+
+
+I am anxious to take this opportunity of thanking those friends who have
+helped me by valuable suggestion and criticism in correcting the proofs of
+this small book. In particular I desire to mention Canon Lacey and Dr.
+Griffin, and to apologize for the amount of time which I must have stolen
+from them.
+
+KENNETH INGRAM
+
+_March 1922_
+
+
+
+
+Introduction
+
+
+Any honest inquiry into the Primal Instincts of humanity will necessarily
+lead to a clearer understanding of their nature, their functions, and
+their potentialities, and so will help to pave the way for the appearance
+of a healthier and happier race of men. The dictum "Learn to know
+yourself," inscribed on the Temple of Apollo at Delphi, has never been of
+more vital importance, both individually and nationally, than it is
+to-day, and the various schools of modern psychological thought, which are
+steadily opening up those hitherto scarcely explored regions whence flow
+the springs of human actions, are gradually clearing away the ignorance
+which has been the real cause of so much disease and distress. The
+following chapters are to be welcomed particularly as an effort at the
+constructional reform of our treatment of one of our deepest and most
+powerful instincts. Even those who do not necessarily give assent to all
+the details in the line of argument therein pursued must surely approve
+the insistence upon the vital necessity of there being love in all sex
+relationships.
+
+The word "sexual," though indispensable perhaps in such a book as this,
+invariably induces some measure of opposition by reason of the
+associations which it calls up, and so is often replaced by the cognate
+adjective "racial," which emphasizes the wider aims of Race Preservation
+rather than the narrower matter of the reproduction of individuals. It is
+not a matter of curing individual immorality, not even of explaining it
+only, it is the greater matter of laying a sound foundation for a
+practicable social morality that is the object of consideration here. It
+is important that any such opposition should be neither hypocritical nor
+hyper-critical, for great national issues are at stake. Without the
+healthy mind there can be no healthy body, at any rate from the point of
+view of the community, and thus such a scientific inquiry as is set forth
+in these pages is definitely leading towards the production of a healthier
+nation.
+
+The necessity of there being established a balance between an unlimited
+self-expression and a rigid self-repression is clearly indicated also, and
+the importance of self-control is not ignored here as it has been
+elsewhere, unfortunately, both as regards the individual's physical health
+and the weal of the community at large; for self-control is a vital
+essential in the health of a man just as it is a vital necessity for the
+continuance of a nation. The following pages contain information and
+suggestions which should tend to the formation of a wiser and more hopeful
+outlook over the problems of sexual morality, and should therefore receive
+the careful consideration of all who have the interests of humanity at
+heart.
+
+F. W. W. GRIFFIN M.A., M.D., M.R.C.S., L.R.C.P.
+
+_March 1922_
+
+
+
+
+Contents
+
+
+CHAPTER                                   PAGE
+
+   1. APOLOGIA                               7
+
+   2. OFFICIAL ATTITUDES TOWARDS SEX        13
+
+   3. THE GENERAL PRINCIPLES OF PURITY      23
+
+   4. CELIBACY                              31
+
+   5. NON-CELIBACY                          36
+
+   6. DIVORCE                               45
+
+   7. EUGENICS AND PROSTITUTION             52
+
+   8. THE HOMOSEXUAL TEMPERAMENT            60
+
+   9. THE SEXLESS CLASS                     76
+
+  10. SUPER-ABNORMALITIES                   78
+
+  11. SEX EDUCATION                         87
+
+
+
+
+An Outline of Sexual Morality
+
+
+
+
+Chapter 1: Apologia
+
+
+I have been impelled to attempt this definition of sexual morality for at
+least three reasons. The first is that, at this moment particularly,
+science is emphasizing the large responsibility which sex assumes in our
+lives. We may think that Freud has overestimated this influence;
+nevertheless, all psycho-analysis tends to show that the sex-force cannot
+be wholly repressed and that even with the most passionless individuals
+sex is the unconscious motive in a large percentage of their activities.
+It is well therefore that we should have as clear a conception as possible
+as to the moral rights of this enormous factor in our lives.
+
+Secondly, a handbook of this kind is perhaps the most convenient medium
+for defining my personal attitude towards this problem. My own views are,
+of course, unimportant, but it so happens that I have often been asked, in
+private conversations, to define them. Now to summarize them to the
+extent which a casual conversation must almost necessarily entail, is
+difficult; and often, I suspect, I may have given a wholly wrong
+impression. I am anxious to set that right.
+
+But my chief reason is the chaos of public opinion on this question. One
+is continually having this fact forced on one. Largely this is the result
+of transition and reaction. In England, the country to which I shall
+almost entirely confine myself, we have been enormously affected by that
+presentation of religion which has been called Puritanism. We have been
+steeped in the theology of Milton. All forms of religion--Catholic as well
+as Protestant--have been comparatively infected. When we speak of the
+"religious attitude" towards any question, we find ourselves irresistibly
+considering the Puritan attitude.
+
+It is not, I think, unfair to define the influence of Puritanism as a
+tendency to regard all amusement with disfavour. The original Puritans
+were notoriously dour in their manner and their dress. It has been said
+that they attacked the sport of bear-baiting, because it gave pleasure to
+the onlookers, and not because it was painful to the bears. Sunday, on
+which the outward observance of religion was necessarily concentrated,
+became a day of complete abstention from worldly recreation. Puritanism
+might supply spiritual compensation, but anything which gave pleasure to
+the senses was essentially evil. Thus art and beauty were banished from
+religious services and sacred buildings. Not only was the stage an
+entrance to hell, but a consistent Puritan like Bunyan prayed God to
+forgive him the sin of having played a game of hockey.
+
+Puritanism had reached its zenith, not of intensity but of universality,
+by the latter half of the last century. Those of us who are old enough to
+have been Victorians were brought up on comparative doses of the Puritan
+medicine. Especially among the middle-classes the history of every English
+family from the eighties till the War is extraordinarily similar; it
+consists of a series of emancipations. Our grandparents were almost
+entirely Puritan in their manner of living, our parents had compromised
+and extricated themselves to some degree, and our children have become
+almost wholly free. How many of us realize that up to the seventies it was
+quite improper for a lady to ride on the top of an omnibus?
+
+In no instance was the effect of Puritanism stronger than on sex. For sex
+is pre-eminently inspired by a desire for pleasure, whether it be
+spiritual, emotional, or carnal. On this score alone it would have been
+marked out as a deadly evil. But there was a further indictment in the
+Puritan creed. According to the Miltonian interpretation Paradise had been
+lost on account of the sex impulse; "original sin" was nothing more or
+less than the sense of sex--the loss of sexual ignorance. Accordingly the
+whole sex-nature was regarded as evil, and sex generally became a taboo, a
+closed subject to which no reference could be made. Victorian Puritanism
+often, indeed, suggests the ostrich burying his head in the sand--the
+attempt to remedy evil by pretending that it does not exist.
+
+The effect of Puritanism on the Victorian was precisely this conformity of
+outward behaviour. It assumed that all men and women were innocent, and
+that, except in marriage, sex played no part in life. It pretended they
+were innocent, and it made them only respectable. Parents would often
+refrain, on the plea that innocence must not be disturbed, from teaching
+their children anything about sex. So impure and evil a subject must not
+be referred to. Such unpleasant problems as venereal disease must be
+hidden out of sight, although prostitution and venereal disease continue
+to flourish. The Victorian, in fact, carried out the Puritan doctrine that
+all sex is evil, by outwardly pretending that, unless married, he
+possessed no sexual instinct. Actually he was no more inclined to
+abstention than any other human generation has been.
+
+Indeed, we do not find any evidence that Puritanism succeeds in carrying
+its anti-sex theories into practice. In South Wales, for example, where
+Puritanism has established a particular stronghold, sexual laxity is
+peculiarly marked.
+
+The reaction from Puritanism, especially in regard to sex, has been
+precipitated and exaggerated by the Great War. We have therefore in modern
+society two opposing policies. Among those who have thrown over all
+"religious" observance and have freed themselves entirely from Puritanism,
+there seems to be a complete absence of any moral sex-standard. We can
+appreciate that impasse if we consider the inability of the sex-novel or
+play to suggest any form of conduct which is immoral. Those who still
+adhere to organized religion continue to look at sex largely through
+Puritan spectacles. The "fallen woman" or the convicted clergyman is
+genuinely regarded as being guilty of the most damning of all offences.
+The sexual laxity of the neo-Georgian is used as a convincing argument
+that once the Puritan view is abandoned, complete anarchy is the only
+alternative. Religious teachers continue to preach what many of them would
+deny to be Puritan doctrine, but what I hope to prove belongs peculiarly
+to that aspect of Christianity. And meanwhile the "non-religious world"
+pronounces the opposite extreme.
+
+It is because I believe both these attitudes to contain error, that I am
+anxious to contribute the foundation for some principle in the current
+deadlock.
+
+
+
+
+Chapter 2: Official Attitudes towards Sex
+
+
+It will now be convenient to define the chief collective or official
+attitudes towards sex. In a mere outline such as this handbook professes
+to be, we may divide these attitudes into three, and label them the
+popular attitude, the legal or State attitude, and the religious attitude.
+
+With the popular attitude we have already largely dealt. It is still in a
+transitory, confused state, merging at one end into the old Puritan
+extreme, and at the other to mere negativism, mere opposition to Puritan
+asceticism, and without even an attempt to reconstruct a moral standard.
+This perhaps is an inevitable stage in any transition; but it is none the
+less unsatisfactory. Man cannot succeed without a standard; and moreover
+we know intuitively that all things are not morally permissible. If there
+is purity and beauty and divinity in life, there must be impurity and sin.
+Will it be considered an exaggeration if I say that it is almost better to
+have a Puritan standard than none at all? The Roundhead at least was more
+than a match for the Cavalier because he had a positive inspiration.
+
+But there is one common feature in this chaos of evolving popular opinion.
+The vulgar mind tends to measure morality by what is usual. The sins which
+most men commit are regarded as hardly evil; the acts which may not be
+evil, are regarded as sins if they are peculiar. Thus an occasional lapse
+from continency on the part of a young man is popularly regarded as not
+very reprehensible, whereas the perpetrator of some weird act of
+bestiality would be hounded to prison. The flaw in this estimate is not
+only that the normal standard varies in race and age, but that there is no
+single human sex nature; there are infinite varieties. To condemn variety
+_per se_ is, as we shall presently observe, a contradiction of the laws of
+nature.
+
+The gradual emancipation of society from the taboo on sex in conversation
+is an undoubted gain. We owe such men as Bernard Shaw a debt of gratitude
+for the way in which they have forced sex reference into the play, and
+therefore on public notice. But if this is to result in eliminating sex
+modesty it is creating evils greater than those which it seeks to remove.
+I will not here embark upon a consideration of such a theory as that which
+has been interestingly propounded by Mr. Westermarck, namely that there is
+a relationship between sexual modesty and the feeling against incest.[1]
+I will only insist that modesty is natural in all qualities which we
+regard as sacred.
+
+If we are modest about sex in our conversation to the extent of placing a
+taboo on sex, and allowing sexual problems to remain unsolved, or in
+letting our children confuse innocence with ignorance, we are on
+indefensible ground; indefensible, I think, because our modesty is based
+on the Puritan doctrine that sex is at heart an unclean thing. I wish
+especially to defend modesty because sex is so clean. We do not want to
+vulgarize by public reference our most spiritual experiences, our sense of
+love, our feeling of exaltation in the presence of what is beautiful and
+divine. We speak of these things only at more sacred moments, if at all.
+We must be careful, too, lest in a reaction from taboo we allow science to
+rob sex of its romantic and divine character. We have carefully to
+preserve the centre of gravitation between two extremes. We should look
+askance at a man who collected in a glass bottle, and analysed, his
+mother's tears.
+
+In this connexion it may be well to call attention to the inconsistency of
+the male in making the sex-act a subject for humour. Whatever our
+religious belief, we know that the sex-act is the means of procreation,
+and is, for this reason alone, a sacred function. It seems inconsistent,
+therefore, that we should so persistently treat it as a mark for ridicule.
+
+       *       *       *       *       *
+
+The second general attitude is that of the State, or legislature. Here we
+find ourselves in the presence of a consistent motive. The State is
+concerned only with the preservation of the birth-rate; any sex behaviour
+which defeats this object it regards as immoral and punishable. The State
+cannot interfere so far with individual privacy as to punish masturbation
+or artificial means of restraint; but it does go to the extent of
+punishing "unnatural" acts between husband and wife,[2] and in America,
+the State has even penalized the activities of the neo-Malthusian
+propaganda. All sex abnormalities are rigidly punished, whereas the
+procreation of children outside wedlock is not a legal offence.[3]
+
+This is a consistent attitude, but it suggests one serious flaw. Whatever
+may have been the case in early days when an increase of population was
+essential, there can be little doubt that to-day that necessity has
+diminished. Indeed, without entering into the Malthusian controversy, it
+is almost impossible to deny that at the moment we are suffering largely
+from over-population. Consequently, whatever opportunist policy may
+dictate, we cannot poise our estimate of morality on so shifting a basis
+as the needs of population. Instinctively we cannot associate morality in
+anything with the legal attitude. There are many acts even outside the sex
+sphere which most of us would consider immoral, but which are unpunished
+by law, and others which are illegal but are not immoral; it is immoral to
+lie, but unless we lie on oath there is no State offence; it is punishable
+to ride a bicycle without lights after dark, but we are conscious of no
+moral delinquency in so doing.
+
+       *       *       *       *       *
+
+The third attitude is that of religion. We have already discussed the
+Puritan attitude and the manner in which it has permeated our unconscious
+religious thought. In the Anglican marriage-service there appears at first
+sight to be some endorsement of the theory that the sex-act is unclean and
+is only permitted in marriage as a concession to human weakness.[4] This
+doctrine owes its derivation to St. Paul, although it is important to
+notice that St. Paul specially emphasizes that he is not speaking
+ex-cathedra: "I say therefore to the unmarried and widows it is good for
+them to remain even as I. But if they cannot contain, let them marry; for
+it is better to marry than to burn."[5]
+
+These words will probably be used as an argument against the statement
+that it is a specifically Puritan doctrine to regard the sex-act as
+unclean. It will be urged that the early Christian Church, as shown by the
+writings of the Fathers, discouraged marriage and upheld celibacy as the
+ideal. I hope, in a moment, to differentiate between the Catholic and the
+Puritan doctrine. But more immediately we will consider what I have
+broadly defined as the Puritan attitude.
+
+The flaw in the argument that the sex-act is by nature unclean and must be
+suppressed, even though in marriage it may be legitimized, is that it is
+the ordained means of procreation. Further than this, we have the
+inevitable fact to face that the sex-instinct in normal persons is so
+strong that it can only with great difficulty be suppressed, and then
+results in an outflow of sex activity in what we usually know as
+non-sexual channels. Often this suppression will find its vent in mental
+dislocation and general nervous irritability. But without analysing these
+complex symptoms, it is sufficient to ask those who admit the control of
+God, why God created the sex impulse in order that it should be
+obliterated.
+
+Directly we move away from this strict doctrine to the modified popular
+expression of it, we find that the position is becoming more intelligible
+but less logical. It is consistent to regard all sex as evil. But when the
+average Christian, while denouncing adultery as a sin, insists on
+copulation in marriage as its consummation, a difficulty arises which must
+not be ignored. Here, in adultery, is a sin which is so serious in the
+eyes of Christian men, that it can never be redeemed; the stigma of
+impurity remains for ever on the offender. Yet this same act, if only
+committed under the regulation of marriage becomes not merely something
+permissible, but the essential act of consummation, the divine method of
+procreation. One can understand how an act, good in itself, can become a
+sin because it is performed under impermissible circumstances. But it is
+difficult to conceive of an act changing its integral nature, so that at
+one moment it is a necessary virtue, and at another the basest vice. It
+is, for instance, legal for a soldier to kill an enemy in battle, while it
+is a crime for one civilian to kill another; but the act of killing is
+_per se_ an evil thing, even in the case of a soldier. It never becomes so
+exalted as is the sex-act in marriage.
+
+The Catholic doctrine, however, while at first sight it appears to be
+identical with the Puritan, is actually quite distinct.
+
+For one thing there is a difference of attitude towards sin. Puritanism
+seems to suggest that those who have been "converted" are actually
+perfect. It insists that they shall keep up this outward appearance, and
+consequently ensures that their sins must be committed secretly. They are
+then sufficiently perfect to ascend, after death, direct to Heaven.
+Catholicism, however, is continually recognizing that man is normally a
+sinner; the confessional is a public recognition of this fact. Catholicism
+therefore approaches the question of sex with the expectation that man
+will sin, that the probability of his fall is so great as to make it
+unnecessary and undesirable to hide all traces of his sin from public
+view. The Puritan attitude towards sex is really that of the prude. The
+Catholic Church is so ready to talk about sex in a decent manner that she
+provides the confessional as a permanent institution.
+
+When we turn to the Catholic attitude towards sex we are faced indeed with
+two significant dogmas which make up a position fundamentally distinct
+from that of Puritanism. The first of these is the doctrine that marriage
+is a sacrament, and the second that the _esse_ of the marriage is the
+consent of the parties.
+
+The significance of the first is that marriage is not merely a licence
+whereby an unclean act is permitted as a sop to human weakness. The sex
+function, as the integral part of marriage, is acknowledged to be an
+actual objective of divine grace.
+
+The significance of the second doctrine is that wherever two people
+eligible to give consent, give it, there is the essence of marriage. Few
+non-Catholics realize that though the Church normally requires the
+ecclesiastical and civil regulations to be observed, she does not profess
+to marry the two persons; she merely pronounces a blessing on their
+marriage. She may make conditions before she will give her blessing or
+even her witness to the validity of the marriage; but she recognizes that
+a marriage may be just as valid on a desert island as in a cathedral.[6]
+And hence she really regards adultery, not as does the Puritan, but as an
+act which should be sacramental but has been prostituted by the absence of
+the love-motive, or by becoming promiscuous rather than constant. Sexual
+union may even itself be of the nature of a marriage, and it is
+significant that the Church has always insisted on the right of parents
+subsequently to legitimize children born out of wedlock; it is the English
+law which has forbidden that privilege.
+
+This is the official Catholic doctrine, however much it has been
+assimilated to the Puritan conception by the personnel of the Church.
+
+Yet the Church has consistently upheld the celibate life as the higher
+vocation. She has represented a celibate priesthood as a greater ideal
+than a married priesthood. She has exalted Our Lady as a Virgin. She has
+insisted on the Virgin Birth. But she has done this, not because sex is
+evil, but because celibacy is better. And, as we shall see, religious
+celibacy is entirely distinct from a condition in which the sex impulse is
+merely repressed.
+
+
+
+
+Chapter 3: The General Principles of Purity
+
+
+In attempting to define these principles I have no desire to enter into a
+controversy of relatives and absolutes. It is sufficient to meet those who
+deny that there can be any abstract standard of purity by pointing out
+that we know the direction in which to look for what is good and pure.
+Just as we know that certain acts are less worthy than others, so we are
+aware of the general direction of the nobler activities.
+
+The first principle to be observed is that relatively _purity is
+comparative_. This is a commonplace of all personal estimates. However
+much we may adhere to the conception of a moral standard, which is
+abstract and unvarying, we realize that there are also personal standards
+which vary very much. We do not, for instance, consider a cat to be guilty
+of murder when she kills a bird; we do not execute her as we execute men
+who have taken human life. We do not even condemn lions or tigers as
+homicidal criminals, though we may kill them in self-defence, thus showing
+that it is not the distinction between taking animal and human life
+which constitutes the crime; it is the difference between the killers. Nor
+is it true that we draw a distinction merely between animal and human
+responsibility, for even in the human kingdom we apply a comparative moral
+standard; we do not consider a savage who steals or kills as being guilty
+to the extent which a civilized European would be who performed a similar
+act. We are in fact constantly applying a comparative standard to the
+comparative intelligences of individuals, and quite rightly, for all
+intelligence and moral sense is graded from brute-beast to savage-man and
+upwards.
+
+We must be careful not to avoid this standard of comparative values in
+approaching sex morality. So long as we admit that at least there are acts
+and principles which, taken in the abstract, approach purity more nearly
+than others, we must not judge all individuals by the same standard. We
+must not consider a very ordinary, unintelligent, animal-blooded young man
+as being excessively sinful for having a vivid sex experience; perhaps he
+is living right up to the level of his imperfect standard. We must not
+expect people to be more moral than they can be, though it is the duty of
+Church and religion to educate them to see that there are better
+standards.
+
+The second principle is simple, but of the deepest importance.
+
+It consists of the proposition that variety and not uniformity is the
+fundamental rule of nature, or, as Christians would hold, the intention of
+God.
+
+I cannot recall any distinctive attribute to which this rule does not
+apply. There are an infinite species of creatures, and infinite tastes and
+tendencies. Even if we narrow down our field of investigation to one
+nation or even a single family, we find that each individual is
+approaching life by different byways, with different prejudices and
+different temperaments and different conceptions. But throughout history
+the majority of the normal type has been inclined to flout this divine
+principle. The Puritans, for example, were a particular type who did not
+like the gayer life of the world, and preferred a stern evangelical
+atmosphere. Consequently they regarded those amusements for which they
+happened to possess no partiality, as evil, and whenever they had the
+opportunity they suppressed them; they eliminated Christmas and the
+mince-pie. Equally we can see that if the normal mechanical Teutonic type
+had said that it was unnatural for men to be artistic and had suppressed
+the arts, it would have been a disaster for the world. There is not one
+vocation, but there are many vocations; all types are the design of
+intention, and are there, not to be suppressed, but to carry out their
+particular mission.
+
+This again, is equally true of sex, and we must apply the same conclusions
+towards the many types which we shall presently meet, abnormal as well as
+normal. The Protestant, for example, really acknowledges a uniform
+sex-nature only. You will continually hear a Protestant declaring that it
+is unnatural for a man to be a celibate: this is, of course, pure
+nonsense. It might be unnatural for a normal sex-nature to remain
+celibate, just as it would be unnatural for a natural celibate to marry.
+The Catholic Church has been far wiser. She can offer the Religious Life
+to the celibate and the Sacrament of Marriage to the non-celibate. There
+are few types of individual more unintelligent than that which, while it
+cannot so interfere with personal liberty as to compel marriage, persists
+in uttering the convention that "every man ought to do his duty to the
+State." The truism is true; what is wrong is the failure to conceive that
+there is no uniform duty for every man.
+
+But the third principle is more complex in character, or, rather, in the
+considerations which it involves.
+
+It consists, really, of a re-affirmation as to the Catholic condemnation
+of the heresy of Manichaeism.
+
+The Puritan and the type he has evolved do radically regard the physical
+as evil. Protestantism, until it became adulterated by the Catholic
+movement, eliminated as far as possible, the physical medium in religious
+worship. Not only doctrinally, but liturgically, in the abandonment of
+ritual and artistic atmosphere, it attempted to limit religion as far as
+possible to the spiritual level, and it regarded sacramentalism as evil
+because sacramentalism involves an outward physical sign. In the same way
+the average Englishman, who has been inculcated, far more than he
+realizes, with Calvinist dogma, regards sex as immoral only when it is
+physical. A man may indulge in sexual emotion and thought, but so long as
+he suppresses any physical act he is not guilty; if this can be regarded
+as an exaggeration it is certainly true that popular Protestant theology
+regards a man as more immoral if he commits the physical sex-act than if
+he thinks of it. It is strange to note how far this theory has departed
+from the teaching of Christ, Who declared that "he that lusteth against a
+woman hath committed adultery against her in his heart."
+
+It is obvious the moment we examine this conception that it is utterly
+indefensible. If the sex-act is evil[7] because it is physical, then it
+is equally evil to eat or drink. And if an attempt is made to avoid this
+difficulty by saying that it is evil to debase love by expressing it in a
+physical act, or that it is better to love spiritually and non-physically,
+then it is equally evil to debase artistic inspiration by expressing it
+with paints on a physical canvas, or better to allow melodies to float in
+one's mind than to reduce them to the level of a physical composition.
+
+Without entering into a highly involved philosophy and therefore at the
+risk of apparent dogmatism, I wish now to emphasize that there are certain
+ascending levels, with which man is concerned. We may confine ourselves to
+the physical, the emotional, the mental, and the spiritual levels. The
+physical level is the lowest, in so far as man functions there in common
+with the animal. He is more active emotionally than the animal. But what
+distinguishes him chiefly from the animal, and makes him master over all
+brute-creation, is his activity on the mental level. Physically he is less
+powerful than the elephant; but because he can function mentally and the
+elephant can do so hardly at all, he can employ the elephant as a beast of
+labour. Here then we have a distinct gradation, a gradation which
+continues to apply within the human kingdom and makes us able to
+distinguish a civilised man from a savage.
+
+We should therefore apply this principle to sex. Sex activity is more pure
+or impure according to the level on which it chiefly functions. A man who
+traffics with prostitutes is not immoral because he is functioning
+physically, but because he is functioning almost entirely on the physical
+level. Purity is really sex emphasis on the highest levels. Ideally the
+physically sex-act should therefore be a mere expression of spiritual,
+mental, emotional love; it should just happen. The moment one begins to
+lay the emphasis on the lower levels, the more one becomes correspondingly
+less pure. Lust, in fact, is the desire only for physical sex
+experience--the wrong proportion and balance. A man's stage of moral
+development is to be discovered by the particular level on which he is
+most active.
+
+We must not avoid the consequence of this principle. We must be prepared
+to admit as relatively moral, behaviour which popular philosophy might
+regard as immoral. We must also be prepared to regard as immoral many
+marriages in which the physical is the chief incentive. The lowest stage
+of impurity would seem to be reached in cases, whether between man and
+harlot, or husband and wife, where the physical function is so emphasized
+that artificial physical aids are invoked in order to excite the physical
+passions and make them the cause instead of the result of sex emotion and
+thought.
+
+
+
+
+Chapter 4: Celibacy
+
+
+If once the third principle named in the preceding chapter is fully
+appreciated, we have already laid the foundation of our moral standard. We
+shall have seen that physical expression is the sacramental form of the
+invisible and super-physical motive, and that immorality is the shifting
+of emphasis from higher to lower levels. We shall be in possession of a
+test by which we may in almost all sex problems determine a comparative
+virtue or evil of any practice or conduct.
+
+Now this involves the equally fundamental theory that sex is not entirely
+a physical activity. In the popular conception sex is always confused with
+physical sex expression. But this conception, I submit, is entirely
+inaccurate. Even though Freud may be justifiably criticised for straining
+the word "sex" to include many forces which do not directly tend to incite
+physical sex activity, he has successfully shown that sex is the motive
+behind emotions and conduct which would not popularly be termed sexual at
+all. A musician may, for example, be drawing on his sex-energy in
+composing or performing musical works; a humanitarian may be sexual in his
+diffused love of fellow-men and women. We cannot possibly draw a line and
+say that here sex begins and there it ends. We can only admit that it
+carries far beyond those particular physical manifestations which we
+popularly associate with sex.
+
+If we accept the principle of ascending levels of physical, emotional,
+mental, and spiritual functions, we should expect to find that sex makes
+its appearance in more than one form. We know, that is to say, that there
+are, not one, but many emotions and thoughts which are directly sexual,
+and that there would seem to be every reason why sex, which manifests
+variety in its physical expression, should be equally various in the realm
+of the mind. Further than this, we are able to advance the principle that
+when the emphasis is laid further away from the physical level, the
+functioning power on that level weakens. Man, as we have already agreed,
+is a more developed animal than the elephant, because he is active in
+thought. But he pays the price for this by the inferiority of his physical
+strength. Similarly, the less mentally equipped are frequently more
+physically powerful. Like all other rules, there are of course exceptions.
+But there does seem to be a principle, and a principle that we should
+logically expect, that the more man functions on what we have described
+as super-physical levels, the less powerful his strength on the physical
+level becomes.
+
+Again, we have seen that, morally, the physical level is the lowest. The
+highest human developments are those which the animal cannot reach. The
+ordinary physical instincts are not evil, they are simply less evolved.
+Some of them, like the sense of maternity, are good. But we cannot doubt
+that man's superiority over the animal lies precisely in his ability to do
+what the animal cannot do, and that, therefore, the realm of mind is
+"higher" than the realm of action.
+
+When the Catholic Church therefore presents religious celibacy[8] as being
+the higher vocation she is enunciating this very principle. She is not
+suggesting that non-celibacy is an evil state. We do not pretend that the
+profession of crossing-sweeper is evil because the profession of prime
+minister is a higher ambition; indeed, it would be probably disastrous to
+persuade a man who had a natural ability to be a crossing-sweeper to
+qualify as a prime minister. Relatively, a man performs his moral duty in
+fulfilling his vocation, for whatever grade it may be designed. The true
+religious celibate is the extreme exception; no one should attempt such
+perfection who has not the actual call. The means by which we realize our
+true vocation is too individual a question to enter upon here.
+
+The whole fault of the puritanic conception of sex is to assume that
+complete repression should be attempted by all men, and that marriage is
+solely a concession to failure.[9]
+
+Almost the exact reverse is the truth. The celibate is a rare product. And
+moreover he is not one in whom sex is repressed; he is essentially a human
+being in whom the sex-force is sublimated into non-physical channels. This
+may take the form of extreme religious devotion, in wide humanitarianism,
+in a love of children or animals, in artistic creation or scientific
+research. It becomes true celibacy only when the individual instinct is so
+far diverted towards these energies that desire for physical sex functions
+becomes eliminated. Nor is it true that such a man is barren; he is
+procreating, as really as the father, a mental or spiritual progeny.
+
+We cannot emphasize this distinction too strongly. For the vast majority
+of men the celibate life is not intended, and to some extent, though, as
+we shall see, not entirely, other rules apply. What indeed we have so
+carefully to distinguish is the transference of sex from the repression of
+sex. To transfer the sex-force is a healthy and natural energy, whereas to
+repress sex is an evil which must always tend to produce unfortunate
+results.
+
+
+
+
+Chapter 5: Non-Celibacy
+
+
+We have now arrived at a point where we can emphasize a further
+distinction. We must, in fact, differentiate between those emotions and
+thoughts which are sexual in the sense that they naturally incite physical
+sex functions, and those which manifest themselves in non-sexual
+activities. It may be true that the energy which is exercised in the
+latter way is itself sexual; that does not matter for our immediate
+purpose. It is sufficient that the force is at work in a non-sexual
+channel.
+
+Here then we have two entirely different processes. The first is the
+shifting of the emphasis of the sex-force from body to mind, so that the
+sex-force ceases to be concentrated in physical sex-acts and begins to be
+concerned rather with love emotion and sex-thought; the second is the
+transmutation of the sex-force to non-sexual channels. Both of these
+processes are necessary in the life of the non-celibate.
+
+The latter process is what happens naturally in the case of the true
+religious celibate. His development and temperament are such that his
+sex-nature finds a complete expression, as we have already seen, in such
+directions as a general love of humanity, an intense spiritual devotion,
+the worship of art or nature. There is no repression, but a full exercise
+of the sex activities in a "non-sexual" direction.
+
+The vast majority of men, however, are not so developed, and are not
+intended to carry out such a life. Yet, for them, too, this process must
+be to some extent adopted. It is largely a matter of common-sense. The
+animal exercises no restraint; whenever the sex-impulse arises, it is
+satisfied--so far, of course, as the opportunity is provided. But as we
+trace the conduct of the more developed species from savage to civilized
+man we are conscious of a new element of will-power. The influences which
+cause this power to come into operation may vary. Religious obligations,
+considerations of business, social, or intellectual responsibilities, help
+to intervene. An intelligent man simply cannot afford to give vent to sex
+proclivities every time they arise; he has other interests which must of
+necessity at many times of the day have the first claim. Imagine a man who
+sacrificed a business engagement for some sex gratification! Often in the
+recent war a man, however strong his sexual emotions, would be forced to
+cast away all ideas of sex in order to dodge a shell; his mind for
+continuous periods would be so driven with anxieties and the stress of
+responsibility that sex would sink into insignificance. This is an extreme
+instance, but to a lesser degree it is what is happening to everyone who
+leads a normal life. The more developed the man, the wider his
+intellectual interests; and it is precisely in this capacity to exercise
+his will-power that he proves his superiority over the animal.
+
+This process of transmutation is the remedy which must be applied in cases
+where men find themselves the victims of sexual emotion out of all true
+proportion, whether in married or unmarried life. Mere repression is
+useless; it is actually harmful. But the mind must be switched off to dig
+a thought-passage in other directions, in non-sexual interests. Where
+there is undue sex obsession there is disease. And this mental
+transference is the chief cure. Really, this transmutation is a diffusing
+of the sex-force into a wide general area. The man is no longer
+concentrating all his sex-energy in love for one particular person; he is
+beginning sexually to love all humanity. He is finding sexual expression
+in the "non-sexual" forms of art or nature. He is still in love--but in
+love with love, rather than with one separate personal fragment of the
+whole.
+
+But with the ordinary man, there must remain a balance of sexual
+inclination which cannot entirely be transmuted. Here we encounter the
+first process, and our problem, particularly in non-married life, becomes
+acute. Is it possible, and is it healthy, to deny the sex-instincts all
+satisfaction? Different answers are given by religious advisers and by men
+of the world, while even in the ranks of the medical profession there is
+no consensus of opinion.
+
+I suggest that there is only one general principle which can be our guide.
+
+The natural tendency of all sexual thought and emotion is to find its
+outlet in physical expression of some kind. If a man indulges in sexual
+thought, it is almost impossible for him to avoid a physical result. He
+may have recourse to prostitution or he may commit solitary practices. The
+tendency of Puritan morality is, as we have seen, to regard the physical
+act as the sin and to avoid the conclusion that the thought is evil;
+consequently the patient is urged at all cost to refrain from action. Let
+it be stated, quite frankly, that this attitude is scientifically and
+morally indefensible. It is the thought rather than the act on which the
+responsibility should be weighed. I have no hesitation whatever in
+asserting that it is worse, medically and morally, for the individual to
+indulge in sexual thought and repress the consequent action, than to
+commit it. The mere absence of physical conduct is harmful and deplorable
+if the mind is a seething mass of sexual energy which is being denied all
+outlet.
+
+The first duty in such cases is, as we have seen, to apply the process of
+transmuting this sexual thought to non-sexual interests, so far as this
+can be done. The extent to which this is possible must vary in each
+individual nature. The comparative balance then remains. And here we must
+bring into play the moral principle to which I have already
+referred--namely that the morality of sex is determined by the extent to
+which love is the motive. Sex inspired by love is moral; sex inspired by
+any other motive is not. The part which the physical sex-force should
+alone play is the sacramental expression of pure love; so employed it is a
+perfect and divine activity. When the love-motive is absent, or is not the
+dominant incentive, the sex-force becomes comparatively immoral and
+abused.
+
+This is a general principle which can be rigidly employed. And I do not
+want to escape from the consequences of this doctrine. It appears to me
+the one natural, fundamental principle upon which a moral standard can be
+based. Therefore I am ready to accept the conclusion that there are many
+marriages which are highly immoral because the sex-act is not an
+expression of love, but either a mere mechanical duty or the result of a
+physical and emotional excitement, as distinct from love. On the other
+hand there are many sex adventures, inspired by love, which do not occur
+within the matrimonial state. This principle alone must guide us in any
+moral estimate we draw.
+
+Let us apply this doctrine by taking the simple case of a man and woman
+who are accused of having committed adultery. We inquire first, whether
+mutual love was the true motive, whether in fact the act of adultery was
+an unpremeditated incident which occurred as naturally as the kiss which a
+child gives to its mother. We draw a clear moral line between the sort of
+assignation which has for its one object the gratification of physical
+sensations, or the even lower motive, so far as the prostitute is
+concerned, of substituting for love the earning of a few shillings. But
+suppose we are satisfied that the physical act was not the object but the
+result, and that there was love. We go on to ask how deep was the love,
+and if a deep love is alleged, we ask why the parties are not married. For
+it is doubtful whether normal love can be wholly spasmodic. It seems
+contrary to the very nature of love that a man should love one woman for
+an hour and then throw her over for someone else. The essence of love
+tends to completeness and permanence.
+
+But we will imagine that even these conditions are satisfied, and that
+financial difficulties or parental objections alone prevent the formal
+marriage. We have also discovered that the two people have loved each
+other for some time, and that there is not therefore simply a sudden
+fascination, but a love based on knowledge and matured by experience. We
+are then left with a technical and not a moral offence. In effect a
+marriage has taken place; there has been the consent which is the essence
+of the union. It is only when the Catholic conception of the sacrament of
+matrimony is abandoned that we find ourselves regarding the ceremony in
+Church or registry-office as the union, and that therefore a moral offence
+is committed in the sex-act where no such ceremony has taken place. It is
+true that the parties would be in honour bound to receive the blessing of
+the Church. The union is irregular; but it is a true union.
+
+Incidentally, I suggest that this theory may be the basis of the
+scriptural exception in St. Matthew's gospel made as regards divorce where
+there has been "fornication," or a pre-marital sex-act--namely that by
+this act a natural marriage has been consummated, and that the subsequent
+marriage is therefore invalid.
+
+One might almost draw up a schedule of the tests which should be applied
+whenever we may happen to be forced to adjudicate as to the morality of
+any sex-behaviour. For already there have emerged certain definite
+test-principles. There is the consideration of the standard of the
+relative degree of intelligence to which the particular individual has
+developed, and of the fact that there are many types of sex-temperament.
+On the other hand we see that the direction of absolute morality to which
+our faces should be set, is the raising of the sex-force to super-physical
+levels, so that the physical side becomes a mere incident, or is even
+eliminated altogether. Then we apply the rule that there must be an
+exercise of restraint and will-power, so that sex obsession is entirely
+avoided. The extent to which the mind can be diverted from sexual channels
+must depend on the stage of development which the individual has reached.
+Lastly, we apply the test of how far love, so deep and pure that it is
+permanent rather than spasmodic, a monopoly rather than promiscuous, is
+the motive.
+
+Modern society has gone, I contend, as much astray in drifting to the
+extreme of considering all things permissible, as has Puritanism in
+regarding the sex-act outside marriage as in all circumstances a deadly
+evil. And I can only marvel that this latter attitude is taken up so
+often in the name of the Christian religion, when its Founder, while
+declaring that at the last day it would be "more tolerable for Sodom and
+Gomorrah than for the Scribes and Pharisees," also said to the woman taken
+in adultery, "Neither do I condemn thee; go thy way, from henceforth sin
+no more."
+
+
+
+
+Chapter 6: Divorce
+
+
+In leaving the moorland of general principles for the fields of particular
+problems it will be convenient to group sex natures under three heads: (1)
+the normal or hetero-sexual, (2) the invert or homo-sexual, and (3) the
+neuter or sexless. It is necessary only to add that it will not be
+possible to deal in more than the merest outline with any of these
+important questions.
+
+The most prominent of the problems concerned with the normal group is that
+of divorce. The problem arises because on the one hand there is a sense
+that marriage ought to be a permanent state, while on the other, there are
+many human exigences which go to break up particular marriages.
+Separation, without permission to re-marry, is of course an admitted
+remedy. But the question then arises whether parties so separated will
+continue to live as celibates; and as it appears certain that the vast
+majority will not, we have to ask whether it is better to legalise the
+fresh unions which are formed, or to permit adultery.
+
+Every modern State has wrestled with this problem, and for the most part
+ineffectually. Where there is no divorce, as in England before 1857,[10]
+or among the poorer classes who cannot afford divorce, irregular unions
+and prostitution undoubtedly flourish. Where a compromise is introduced,
+the permanence of marriage, and therefore of the home, becomes
+correspondingly impaired, while there are left a number of unhappy cases
+for which divorce is not allowed.[11] The English civil law is
+particularly unhappy in its compromise. It is based on the Protestant
+interpretation of the passage in St. Matthew already mentioned, namely
+that divorce is permissible where adultery has occurred, and it goes on to
+make it easier for the husband to sue for divorce when the wife has
+committed adultery than for the wife to do so in the reverse
+circumstances. Hence it places a premium on adultery, and exaggerates its
+importance as regards other sins. It deliberately incites an unhappy wife
+to commit adultery in order to obtain relief--she can usually evade the
+vigilance of the King's Proctor--and it singles out adultery as a worse
+sin than, let us say, cruelty or habitual drunkenness, for which divorce
+is not at present obtainable. In fact it is difficult to find any logical
+or moral defence for the English law as it stands.
+
+Let us first see how far the popular critics of the Catholic doctrine of
+indissoluble marriage are wrong. They regard marriage as simply a
+contract, from which it follows that divorce should be obtained by mutual
+consent, or even on the application of one of the parties. But this
+ignores, among other things, one vital natural law. Marriage begets
+parenthood, and between the parents of the same child there is a definite
+and permanent relationship. No Act of Parliament can make men and women
+cease to be the parents of their own children. Nor, even in childless
+marriages, is the sense of permanence an artificial convention which can
+be abolished by the decree of a court. The deeper the love, the more
+permanent must its nature tend to be. Love is not a contract; it is a
+spiritual bond.
+
+It is impossible, I contend, to think of a normally healthy marriage
+without realizing that both the man and woman naturally enter into it with
+the assumption that it will be a permanent relationship. The possibility
+of a family, the break-up of the maiden life--even the furnishing of a
+home, is evidence of a strong probability in the minds of the parties that
+the step which is being taken is something more than a temporary contract.
+Indeed, the marriage is only temporary if unhappiness arises. Men and
+women marry because they want to enter into as permanent a relationship as
+possible; they enter into it because, as they say, they wish to "settle
+down." The natural desire of man is that marriage should be permanent.
+
+A reversion to free love would be more than the undoing of the evolution
+from animal to man. It would completely change the basis of human society.
+And in proportion as any divorce law encourages the conception of a
+temporary contract this dangerous instability of home-life is threatened.
+Americans sometimes describe their own laws as approaching the "ideal."
+"The question will soon be," wrote a journalist describing the American
+"smart set," "who is to be your husband next year?"--or, "Has your last
+season's wife re-married yet?" This is of course an exaggeration; but it
+is a warning as to logical developments.
+
+In fact, divorce tends to create itself. Divorce is only applied for where
+the marriage is unhappy. A fair proportion of unhappy marriages arise
+because they have been hastily entered into; with due inquiry many of
+them could have been prevented. But the easier divorce is to obtain, the
+more incentive will be given to enter into these hasty marriages--the type
+of union which so often gives rise to divorce.
+
+On the other hand, whatever their cause, there are marriages in which all
+trace of love has disappeared, and it may fairly be argued that the union
+is dead. Thus a husband may, in later years, become incurably insane or
+habitually drunk. There are many unions in which the one party has married
+in blind infatuation only to discover that the partner is so contemptible
+a creature as to destroy all vestige of love. Such unions remain marriages
+in formality only; their pretended existence is a sacrilege, particularly
+if there are no children and the husband and wife are not therefore
+co-related as parents.
+
+For all such cases the Catholic Church permits divorce (_a mensa et
+thoro_)--or separation, as it is known in civil law, without permission to
+re-marry. The issue, therefore, becomes simply a question as to whether it
+is right to expect the parties so separated to remain celibate.
+
+In an outline such as this, I suppose that one can only attempt a summary
+reply to these questions. If, for a moment, we are to exclude the
+complications of a subsequent love-affair there appears to me to be no
+reason whatever why any man or woman should not remain celibate during the
+lifetime of the divorced partner. The _journalese_ theory that it is
+unnatural and unhealthy for people so to remain is simply untrue, so long
+as the celibacy takes the form of sublimation or transmutation and not
+repression. The complication of an intense love-romance however, is a
+serious proposition. Ought two people in love to remain sexually apart
+simply because one of them is still married to, let us say, an incurable
+lunatic? In principle there seems to be every reason why they should; no
+actual physical or mental harm is done to them, provided they have a
+sufficiently developed will-power to transfer their sex-desire into other
+channels of activity. The sacrifice will be immense, but it is no more
+than any man has to make who refrains from marrying his beloved because he
+is too poor or is suffering from some disease which may affect his
+children. In this case the sacrifice is offered for the supremely
+important principle that only God, by the act of death, can undo the
+vinculum of the original marriage.
+
+But I am equally sure that most people under these or less intense
+circumstances will not remain celibate.
+
+Therefore, to descend from theory to practice, I see no alternative but to
+draw a rigid line between civil and religious marriages. The State must
+make its own arrangements and go its own way. But there should always be a
+higher type of marriage where the Catholic Church has been invoked for her
+blessing. And for those who choose to ask for this sacrament, the union
+should be irrevocable, save by death. The parties will receive that
+sacrament knowing what a heavy responsibility they are assuming. And it is
+only right that the Church should be far more particular in refusing to
+prostitute her sacramental grace on unions which ought not to be
+consummated. She ought, I conceive, rigidly to inquire into the
+desirability of the union, and not to give her blessing unless she is
+satisfied that both parties are giving their consent with as full a
+knowledge of the facts as is humanly possible. Equally she should refuse
+her ministrations where she is unconvinced that love is the motive of the
+marriage. I see no reason why some form of sponsorship should not be
+demanded.
+
+And I think it may be argued that a consent without a knowledge of the
+facts is not a valid consent, and that such a union is null. I should
+welcome a careful extension of the decree of nullity, for that reason.
+
+
+
+
+Chapter 7: Eugenics and Prostitution
+
+
+The doctrine that love is the only motive for sex--that physical
+expression is pure only so far as it is the sacramental accidence of
+love--leads to important conclusions. There is, for instance, a class of
+moralist who teach that the sex-act in marriage must only be for the
+purpose of procreation. It would follow from this that it is immoral for
+sex intimacies to occur between a man and his wife once she has passed a
+certain age. In the ideal marriage, so this school of thought affirms,
+copulation is strictly regulated and occurs only when the moment is
+favourable for generation.
+
+To this theory I cannot subscribe. It runs counter to the doctrine in
+which I believe. It Changes the sex-act from an incident or a result to a
+means or a cause. It is really immoral because it lays emphasis on the
+physical. This cold-blooded calculation of the times when sex is to be
+thus physically expressed is the exact opposite of the principle by which
+love directs and the act merely occurs, with no purpose but to express
+love physically.
+
+This leads us to a consideration as to how far those practices between man
+and woman are moral in which procreation cannot result. It is interesting
+to note that the English law holds that "unnatural" acts between husband
+and wife are criminal. Although it is true that prosecution cannot occur
+unless there is an absence of consent, for otherwise there would be no
+evidence--these acts are apparently regarded as _per se_ criminal in
+nature. And this indeed is a logical position, when we remember the
+standpoint which the State adopts towards all sex questions.
+
+To this class of conduct artificial preventatives are closely allied. A
+chaos of opinion rages over this subject, from the neo-malthusian who
+advocates the practice as a necessity, to the purist who talks of
+"child-murder." It seems clear that this latter designation is an
+unwarrantable exaggeration; to prevent the possibility of life coming into
+existence cannot by any strain of imagination be confused with destroying
+what is actually alive. On the other hand, the moral test which we are
+applying to all these problems hardly acquits the practice. It is
+difficult to think of preventatives without being conscious that
+premeditation of the physical act is being emphasized, and the ideal of a
+natural incident almost banished. To prepare for a thing is to insist on
+its importance. The minds of the two parties must almost necessarily be
+focussed--though not absolutely necessarily--on the physical sex-act.
+
+There is no doubt however that, apart from ideals, preventatives are a
+means of averting more serious evils. This is not the place to enter into
+a detailed consideration of eugenics. We can only face the blatant fact
+that thousands of degenerate parents continue each year to breed
+degenerate children. The moral aspect with which alone I am dealing, is
+that this is a crime against the community; however irresponsible or
+ignorant the perpetrators, they are helping to burden the State with an
+altogether undesirable progeny. Now, whether they are allowed to marry or
+not, there is not the least likelihood that they will desist from sexual
+intercourse. Therefore, it seems to me an obviously lesser evil to remove
+all excuse for procreation by placing within reach the artificial means of
+prevention.
+
+In this, just as in the divorce problem, we have to determine whether it
+is better to insist on an ideal, which we know the majority will not keep,
+or to legislate down to the majority. There is no doubt in my own mind
+that to legislate on an ideal is not only impracticable but dangerous. I
+may believe, for instance, that it would be a higher ideal to live on
+vegetables and fruit rather than to slaughter animals and drink their
+blood. But even so, I should vehemently oppose a law which attempted to
+impose vegetarianism.
+
+I believe, too, that every moral influence should be brought to bear
+against marriages where the physical or mental degeneracy[12] of the
+parents renders the use of preventatives desirable. I wish to emphasize
+that the ideal towards which we should set our faces is that of fewer but
+healthier marriages. Both Church and State should, I feel, take pains to
+assure themselves that these undesirable elements are absent in all unions
+which they are respectively called upon to solemnize. And I emphasize this
+because I believe that we are suffering far too much from the popular
+fallacy and the smug Puritanic doctrine that the cure for all sexual
+proclivities is for men and women to marry, and that once they marry all
+things are sexually permissible. It is not only irritating, but it is a
+fallacy, for men who are comfortably married to declare that there is
+"really no sex-problem." There is probably as much immorality within the
+married state as outside it; and far from it being the duty of every man
+to marry, there are many men whose duty it is not to do so.
+
+Closely allied with eugenics is the problem of venereal disease, and out
+of this again, arises the problem of prostitution. How far is prostitution
+tolerable, so that a medical system of registration should be introduced
+into England? We have seen why prostitution is immoral; it is concerned
+with the physical side of sex, and with little else. But no thoughtful man
+could reasonably advocate the suppression of prostitution by law. The
+result of such a measure, at the present state of national development,
+would be deplorable, even if it were practicable. People do not become
+moral because they are frightened to do what they still want to do. It is
+always a confession of the weakness of religion or moral influences where
+you have to fall back on the police-force of the State for support. In
+moral questions, State prosecution seems only to be justifiable where the
+liberty of individuals, or the welfare of the community, is endangered.
+
+Prostitution[13] as an evil can only be treated by the slow process of
+moral education. Of that I shall speak later. But it is worth while
+remembering in this connexion, that the feminist movement must have a
+beneficial effect, to some extent, on prostitution. Largely, it is an
+economic problem. If a woman were able to earn a decent wage, it is
+inconceivable that she should wish to submit herself to every voluptuous
+patron who happens to come along. Education and economic independence must
+tend largely to breed dissatisfaction with such a slavish occupation. It
+will not do so entirely, for a certain percentage of women are prostitutes
+because they hunger for promiscuous sex intercourse.
+
+That some serious attempt must be made, not merely to alleviate, but to
+prevent venereal disease, is evident to all who are aware how widespread
+it has become. And it may therefore be pointed out that it would not be
+impossible to prosecute the prostitute, suffering from these diseases,
+without introducing the vexed question of registration and official
+recognition of prostitution. All unmarried men and women below a certain
+age could be compelled to submit to periodical medical examination, and if
+any person was found to have solicited, after having been certified as
+infected, prosecution would lie. Probably a storm of protest would be
+aroused against an alleged interference with individual privacy. But the
+danger of syphilis may necessitate such a law, and after all, no one is
+being asked to do more than that to which every soldier and sailor has to
+submit.
+
+We have seen that love, and therefore marriage, naturally contains the
+sense of permanence. There is also a sense of distaste towards incest, and
+of the apparently natural evils arising therefrom. No-one will deny that
+the State and the Catholic Church are scientifically justified in
+insisting upon some table of prohibited degrees. How far this distaste is
+essentially natural I do not know. I imagine that a sister who had been
+separated from her brother since birth, and who did not know that he was
+her brother, might fall in love with him. But the scientific dangers of
+such marriages would remain.[14]
+
+The Church of England some years ago found herself immersed in a storm of
+controversy over the Deceased Wife's Sister Act. To most men her attitude
+seemed pedantic and unworthy of serious attention. The English Church is
+unfortunate: her apparently narrow ecclesiasticism was really the result
+of a liberal policy at the time of the Reformation. During the Middle
+Ages the Church had extended her prohibited degrees to such an extent that
+it must have been difficult to know whom one could marry without a
+dispensation.[15] Only a person more than four degrees removed from the
+other party was an eligible partner without dispensation, the degrees so
+being reckoned as to include even second cousins. The English Church swept
+away these anomalies and concentrated on an irreducible minimum of
+prohibition up to three degrees (reckoned in direct ascending and
+descending generation from the common ancestor)--thus sacrificing all
+regulation against marriage between first cousins, who are four degrees
+removed.
+
+The real opposition to the ecclesiastical attitude was, however, that any
+affinity, as distinguished from consanguinity, should be a bar to
+marriage. The unhappy deceased wife's sister was merely a convenient
+representative. But this is a controversy which is not sufficiently
+imminent to engage us in these pages.
+
+
+
+
+Chapter 8: The Homosexual Temperament
+
+
+We must now pass from the normal or hetero-sexual to the second-class of
+sex-temperament. This is the homosexual--that in which the individual's
+sex attraction is directed towards the same sex. And here it will be
+necessary to utter a note of warning. The sex instinct lies so deep in
+human nature that many men are incapable of regarding sex characteristics
+save through their own temperamental colour. Normal men are frequently
+found, for instance, of such underdeveloped mental faculties that they
+start out with an immense sex prejudice against the homosexual. Without
+being able to consider the question impartially they abhor this variety as
+an unspeakable evil. It is essential that we should place such critics
+outside the area of practical investigation. The homosexual tendency may
+be as evil as they imagine it to be, but we must only arrive at that
+conclusion as a result of impartial and incontestable reason. And any man
+who cannot undertake that inquiry is as valueless for our purpose as are
+his prejudicial opinions; he must simply go back to the nursery.
+
+Let us therefore, as far as is individually possible, attempt to treat
+this question with an open mind. And accordingly we shall find it most
+convenient first to consider the various attitudes which have been taken
+up with regard to this difficult problem.
+
+The legal or State attitude we have already to some extent anticipated.
+The State looks with suspicious eyes on any influence which tends to
+sterilize the birth-rate. Accordingly, in England, homosexuality is
+branded as a crime for which a heavy sentence can be pronounced. It is
+true that legally this sentence, under the Criminal Amendment Act, can
+only be inflicted for the physical sex-act itself; but this includes any
+assault or any behaviour which may be construed as an attempt to lead up
+to the commission of the act. And, accordingly, any man is legally under
+suspicion if he is thought to be homosexual, even though no perpetration
+of the physical offence can be alleged against him. The hideous system of
+blackmail is thus encouraged by the law. Once a man is understood to be
+subject to these proclivities, it is assumed that sooner or later he will
+commit the offence, and he is watched, if not by the over-busy police, by
+those idle persons who trade upon the legal attitude toward this problem.
+Any conversation or literature on the subject is suppressed, so far as is
+possible, by the State, because the physical expression being a crime, all
+that may become an incentive to the crime is itself criminal.
+
+We have already mentioned the basic fallacy of the legal attitude. It does
+not follow that because a line of conduct may decrease the birth-rate, it
+is therefore wrong. Celibacy, as we have seen, may be an actual virtue.
+But in this particular instance there is a still more serious error. The
+English law, by branding homosexuality as a crime, assumes that it is a
+deliberate perversion; for it would be obviously ridiculous to punish a
+man for doing what he could not help doing. Even the law is not so
+illogical as to sentence a madman to penal servitude because he insists on
+being mad. No, the State regards the homosexual as one who has of his own
+choice assumed this form of sex temperament, in the same way as a man
+decides to rob or forge a signature. The legal attitude _must_ rest on
+this supposition, for otherwise its policy would be flagrantly unjust. And
+accordingly we find the law classifying this family of behaviour as
+"unnatural."
+
+Now, if there is one fact which is clear from an investigation of the
+problem, it is that this supposition is as false as it is possible for
+any supposition to be. Let it be granted that a certain number of
+homosexual offences are committed by persons who are sexually normal in
+temperament. There remains the whole body of homosexuals, of those, that
+is to say, in whom the homogenic attraction is as integral a part of their
+nature as the appreciation of music or the love of colour. Abundant proof
+of this contention is to hand. There have been thousands of individuals in
+every age, including the present, who have never heard of
+homosexuality,[16] have never met other homosexuals, or come into contact
+with anything approaching homosexual practice; and yet they have been
+homosexual all their lives. I have known persons who believed that no one
+else in the world shared their aspirations, and also have suffered
+tortures because of their supposed isolated abnormality.
+
+The State attitude simply ignores this factor, and accordingly reveals
+itself as unscientific.
+
+It is true that perhaps by such an agency as psycho-analysis reasons could
+be found in many of these cases why the individual had developed on
+inverted sex lines; home repressions, the system of early education, the
+age of the parents, these or other influences, may have produced a complex
+which has switched the sex-nature on to a particular path. But these
+reasons do not necessarily show the result to be artificial; it is our
+very nature indeed which these influences construct. It is impossible to
+trace an exact line between the inherent nature and the effect which
+outside influences have had upon it. We must, and we do in fact, regard
+the permanent and fundamental traits, however derived, as "natural."
+
+Moreover psycho-analysis definitely indicates that there is a homosexual
+period through which all individuals inevitably pass.
+
+The State theory that the temperament is "unnatural" cannot therefore be
+supported on any grounds, except in the cases where it is deliberately
+assumed by normal persons. In most cases it is natural to the individual's
+nature, and not "unnatural," but "abnormal."
+
+Once this simple scientific truth is grasped the legal attitude is seen to
+crumble in all directions. The case for criminal prosecution rests
+logically on the assumption that unless homosexual practices are rigidly
+suppressed they will spread. And since their increase would seriously
+diminish the birth-rate the State is necessarily anxious to avert this
+danger. But it is an odd perversion which imagines that sober respectable
+citizens are only restrained from indulging in homosexual vice by the
+threat of penal servitude! Once the scientific truth is grasped and
+homosexuality is seen to be, except in a small number of cases, the
+natural temperament of a small minority, it will be realized that normal
+persons are not likely to wish to commit unnatural acts, whether there is
+or there is not a penal law; nor can any Act of Parliament prevent
+homosexuals from being homosexual.
+
+And in practice this theoretical conclusion is found to hold true. For in
+the countries, such as France, where the Code Napoleon does not cover
+these prosecutions, homosexuality is far less rife than in England, or in
+Germany, where until the Revolution the penal law was rigidly enforced.
+
+It is well that we should face these facts unreservedly, however strong
+may be our personal antipathy to the practices.
+
+       *       *       *       *       *
+
+The second attitude may be described generally as that of society. Public
+opinion must necessarily be too vague to admit of succinct definition. But
+generally its attitude towards this question may be defined as that of an
+ordinary man towards a freak; he has no sympathy with freaks and indeed
+dislikes them--but they are so very rare that he can afford to ignore
+them.
+
+The problem of the homosexual cannot however be avoided in this way, for
+the simple reason that the invert forms so comparatively large and
+permanent a part of the community. It is difficult to attempt an accurate
+estimate, partly because many homosexuals are so afraid of incurring the
+odium of public opinion that they successfully disguise their true nature
+and are unsuspected even by their most intimate friends. But there is a
+more fundamental difficulty. It appears to be undeniable that a large
+number of normal people possess to some extent a strain of the homosexual
+temperament. We have, in fact, as in almost all classifications, not a
+naturally dividing gulf but a gradually ascending scale. Some individuals
+may have only 5 per cent. inverted and 95 per cent. hetero-sexual
+tendencies, while others are only 10 per cent. normal. There are a large
+and increasing number of persons who are almost equally balanced on either
+side. These bisexuals often marry happily and at the same time enjoy
+homogenic experiences.
+
+When we remember that, according to psycho-analysis, everyone about the
+age of puberty passes through a homosexual stage, it is probably not an
+exaggeration to state that few people fail to preserve a stratum of this
+nature, however small the percentage and however deeply such tendencies
+may be buried in the unconsciousness.
+
+If however we decide to draw an arbitrary distinction and to define
+persons with less than 30 per cent. inverted nature as normal, persons
+from 30 to 60 per cent. as bisexual, and the remainder as homosexual, we
+are left with a considerable number of the last variety. Havelock Ellis
+has reckoned the percentage of homosexuals among the professional middle
+classes in England as 5 per cent. and among women as 10 per cent.[17] In
+any case the popular view that the proportion is so small as to be
+negligible is quite impossible, and is due to the fact that most men are
+so unobservant of psychological evidence that their opinion is of little
+serious value.
+
+However undesirable, then, this species of temperament may be, it cannot
+be described as unnatural in the sense of artificial or unusual. The third
+or current scientific attitude does seem at first to avoid these
+superstitions and to rest on a reasonable basis. This attitude may be
+described as that of regarding homosexuality as a disease, which should
+neither be punished nor ignored, but treated. The theory that we all pass
+through a homosexual period at a comparatively early stage, lends support
+to this conclusion. The hero-age of boys and girls, it is urged, is almost
+always directed towards the child's own sex. Therefore it can fairly be
+argued that where the sex development has been restricted to these lines
+it denotes some strange dislocation which has prevented natural growth.
+The fact that in some cases this cause can actually be traced--such as a
+disappointment in an early love affair with the opposite sex, or to
+artificial circumstances which have made for celibacy--confirm many
+students of sex-science in this opinion.
+
+But as if nature deliberately intends to thwart all easily attained
+explanations, she sets out certain facts, in practice, which entirely
+invalidate the theory. It is true that many homosexuals, both men and
+women, portray in general mental efficiency that peculiar want of
+proportion in some direction which is the inevitable symptom of mental
+abnormality; the male may be obviously effeminate, or, male or female,
+eccentric or hysterical. But this is distinctly the exception. So far as
+my personal experience goes, the majority of homosexuals are
+indistinguishable from normal men, except by some psychic or intuitional
+sense, in physical or mental appearance; and I observe that this
+experience is shared by all those scientists who have written on the
+subject. The undeniable facts are that among this minority of the race a
+majority of men have, in all ages and races, held a pre-eminent and
+honourable position in society, revealing the brilliance of sanity rather
+than the abnormality of genius. The homosexual has succeeded not only as
+might have been expected in the arts. It is true that, in general, he
+possesses certain feminine attributes, such as a gentler and more
+emotional positivity than the normal. But he has excelled in such
+masculine paths as soldiering, statesmanship, and engineering. It is
+almost irritating, where one wishes to find support for the scientific
+explanation, to turn to history and discover that the homosexual section
+of the Greeks were magnificent warriors as well as philosophers; that not
+only Shakespeare, who wrote many of his sonnets to a boy, or Michael
+Angelo, but Alexander the Great, Charles XII of Sweden, Frederick II of
+Prussia, and William III of England, had their homosexual tendencies.
+Indeed, were it permissible to do so, it would be possible to instance
+some of our most famous generals and politicians of modern times as
+possessing this unmistakable temperament.
+
+It is well then freely to admit that the scientific theory simply does
+not square with the full facts of the case.
+
+The fourth attitude is that of religion. The Church's official position is
+mainly indistinguishable from that of the State, although the atmosphere
+of the Church has tended largely to be congenial to this development. It
+is evident that Christianity was influenced in its early days by the
+appalling condition of vice in Roman society, and it is not to be wondered
+at that a severe legacy of prejudice has been inherited in the light of
+this indescribable experience. But this brings us conveniently to a point
+where we must admit a fallacy underlying almost all considerations of the
+homogenic sex nature. And unless we are able to dispose of the fallacy in
+our minds, further investigation is useless.
+
+The fallacy consists of the assumption that homosexuality means only the
+perpetration of the physical sex-act. In reality this is as untrue as to
+suppose that the normal man is necessarily a patron of prostitutes. Such a
+confusion of thought is obviously ludicrous. But not less inaccurate is
+this prevailing idea regarding the homosexual. Not only is the particular
+sex-act, popularly associated with this subject, an extremely rare
+occurence, even as among the physical sex-expressions of this temperament,
+but probably a vast majority of homosexuals are deliberately celibate.
+Homosexuality is a romantic cult rather than a physical vice. Nine-tenths
+of its energy is directed purely in the realm of ideals. The old
+misconception of sex as a rather disreputable physical function again dogs
+our steps. But sex is almost entirely emotional; sex-love, and especially
+homosexual love, is not lust. Its desire is romantic and idealistic, and
+when physical incidents occur, they are usually the unintentional outlets
+of the purely emotional passion.
+
+The literature of homosexuality is almost entirely romantic, and small
+though it is forced to be, in quality and ideal its average must rank as
+extraordinarily noble.
+
+It is noticeable, indeed, that in a large proportion of the unpleasant
+cases which are tried in police-courts, the offenders are admittedly
+normal men who have deliberately perpetrated homosexual acts for various
+causes, such as a neurotic desire for novelty, or the desire to avoid
+disease. There are also the considerable class of perverted normals whose
+deviation from their natural path as the result of some such influence as
+heterosexual disappointment or repression, has been so emphasized as to
+render their perversion distinct from natural developments, and who
+refuse, or are unable, to deny themselves physical gratification.
+
+If we dissociate the true homosexual from this class, and concentrate our
+attention only on the "celibate" species of such attachments, it is
+evident that we are in the presence, not merely of something which is not
+criminal, but of an ideal which is sacred in character. Pure love,
+especially so intense a love as the homogenic attachment, is not profane
+but divine. And though the Church may be unable to recognize it by her
+sacramental benediction, because, unlike marriage, it cannot effect
+physical procreation, she possesses such Biblical precedents as the story
+of David and Jonathan--an episode which is obviously homosexual in the
+sense that it describes not a platonic companionship but a romantic
+passion.
+
+In the social sphere also, the place of this aspect of homosexuality is
+obvious. The homosexual must, and does in fact, exist in the most honoured
+offices of the community. Indeed, it is no exaggeration to declare that
+few men can be successful in educational or philanthropic work unless they
+have some homogenic temperament in their nature. Without this they may
+compel discipline but they are powerless to attract sympathetic
+co-operation. The testimony in favour of this assertion is overwhelming.
+
+But when we admit that sex tends to find a physical expression, and we
+come therefore face to face with the physical problem, the difficulty I
+admit to be considerable. And I can only re-emphasize that this feature
+is numerically and potentially the least important, but that there can be
+no religious countenance for any physical sex-act outside the sacrament of
+matrimony.
+
+       *       *       *       *       *
+
+Rape, and seduction without consent, are obviously evils calling for legal
+prosecution, as being an infringement of personal liberty. And in this
+connexion it must be remembered that homosexual practices tend to
+seduction, inasmuch as the attraction is frequently towards those who have
+not attained intellectual manhood. For the rest, I am inclined only to
+re-affirm the general principle which I have already attempted to
+define--namely, that sex becomes a sin where the main objective becomes
+the physical gratification. Once the proportion is weighed on the side of
+physical expression, love is prostituted. The purity of true love is known
+by the fact that its face is turned not to mere physical functions, but
+beyond the emotional and even mental, to the spiritual ideal. Indeed, a
+lover, whatever his temperament happens to be, loves even if his beloved
+is removed from all physical reach. That is the test.
+
+I do not look for salvation to the arms of mere criminal legislation. This
+seems to me to be almost powerless as a moral force, and indeed, to
+encourage the hideous apparatus of blackmail.[18] Gradual and
+unsensational as it may be, I believe that morals can only be improved by
+educational and religious influences.
+
+And so far as theoretical solutions are concerned I believe that Mr.
+Edward Carpenter[19] comes nearest to the truth. Nature is deliberate in
+creating not uniformity but variety, and I doubt if the world would
+continue if there were only normal men in it. The homosexual has his
+place, within restrictions, as has the celibate or the sexless type. The
+real truth, I feel to be, is that few men are wholly masculine or women
+feminine, and that somewhere, in comparative degrees, homosexuality is in
+us all. It may become so excessive as to be a disease, or so feeble as to
+create that unaesthetic, bourgeoise type, which is an unpleasant symptom
+of super-normality.
+
+We enter the realm of pure conjecture if we attempt to inquire the purpose
+for which this type has been deliberately created. And I can only record
+my own entirely unproveable, but definite opinion, that the human race, in
+the far ages ahead, will return, by a spiral process, to the bisexual
+species from which I believe it has come. If this is so, the homosexual is
+apparently a prototype, a preliminary attempt of nature to combine both
+sex-natures in one individual. And with all his present imperfections, I
+believe that there are evidences which go strongly to support this
+conjecture.
+
+
+
+
+Chapter 9: The Sexless Class
+
+
+There is little that need be written on this subject, not because it is
+devoid of interest, but because it raises no vital sex problem.
+
+The number of sexless people is small, though apparently increasing. It
+may be questioned whether there are any really sexless people--individuals,
+i.e. whose sex-nature is non-existent. Probably in most of these cases
+sex, for some reason or other, is there, dormant but positive. But it is
+convenient so to classify those in whom, for some reason, the sex-force
+has never yet been stirred.
+
+It must be remembered that this class is quite distinct from the religious
+celibate. The celibate has all the sexual ardour for his religious or
+humanitarian devotion. The sexless man or woman is cold, intellectually
+aloof, and generally critical.
+
+There are only two considerations calling for remarks on this interesting
+psychological problem. The first is that we must not allow the great body
+of normal opinion to label such people as unnatural, and as having no part
+to play in the community. They have, on the contrary, an important role.
+Their intellectual ability is in itself a great asset, particularly in
+abstract and critical directions. And in all sex questions they should,
+and frequently have, an impartial outlook, for the very reason that they
+can view sex from a detached standpoint.
+
+But, conversely--and this is the second consideration--they possess the
+immoral tendency of regarding sex with abhorrence, especially when they
+confuse sex with mere physical expression. In extreme cases the sexless
+individual has been known even to faint or exhibit symptoms of nausea at
+the chance touch of a woman. This is obviously to magnify the physical
+side out of all clean proportion. And probably such cases show themselves
+to be the result of artificial repression and consequent complex. It may
+be argued from this that all deviations from the normal are the results of
+repression. But, as we have seen, the difference between natural and
+unnatural is comparative, and most of our nature is built up, in the first
+instance, by early exterior influences.
+
+
+
+
+Chapter 10: Super-Abnormalities
+
+
+Under this head I have included a number of characteristics, which have no
+connective bearing upon one another. It seemed the most convenient
+classification.
+
+Perhaps it will be best to take as the first example a sex tendency which
+can hardly be described as super-abnormal, for among single men, and
+especially among boys, it is extremely common.
+
+Auto-eroticism in the form of self-abuse is not an easy problem to tackle.
+The usual policy adopted towards boys is most immoral. Well-meaning but
+hopelessly vicious purists, write terrifying pamphlets or deliver lectures
+in which they declare that this practice will inevitably lead to lunacy,
+paralysis or even death. The result is that the boy is scared into an
+ineffectual attempt at repression, which, so far as it is successful, sets
+the sex-impulse at work into morose channels and makes him a liar or a
+thief. Or he may be impelled to inquire for himself. He finds that, so
+long as self-abuse occurs infrequently, it does not bring about these dire
+evils, and accordingly he assumes that all moral doctrine is hypocrisy
+and often falls into the opposite extreme of constant self-abuse, with the
+result that actual physical and mental deterioration sets in.
+
+What is really the truth?
+
+The first consideration is that frequent and unregulated abuse does cause
+physical harm. The margin of frequency which will escape this harm varies
+with the individual. But, with growing boys, the practice is perhaps more
+dangerous than after physical maturity. The whole reserve of the physical
+constitution appears to be needed while the body is developing.
+
+The difficulty of this problem is its complications. There are several
+entirely conflicting influences which must be weighed one against the
+other.
+
+We have seen the physical danger, and, since morality must not be founded
+on a lie, we must freely admit that the physical danger may be eliminated
+by limiting the frequency of the practice. It may then be physically
+harmless. There remain, however, at least two causes which make for a
+misuse of the sex-force, that is--for immorality. The first is that it is
+usually the result of mental weakness, sheer inability to overcome the
+inclination. The mind, the will, _must_ be supreme in its own house. Until
+that is done little else matters. And it comes, therefore, to this, so far
+as this particular consideration is concerned, that it is better for a
+man deliberately to regulate himself by programme to certain times, than
+to keep up an ineffectual struggle, or to obey whenever the inclination
+arises.
+
+For, in both these cases, remorse follows. And this is as great an evil as
+the failure of will; indeed, it _is_ failure of will. Remorse is not
+penitence. It is useless thereby to regret what has been done. A man must
+simply own to himself that he has failed, make a resolution to be stronger
+next time, and then sweep the recollection from his mind, switching off on
+to other mental channels.
+
+The second influence which makes for impurity is that by this practice the
+sex-force becomes literally selfish. Now, sex is fundamentally a movement
+towards union through love, whether it be physical or super-physical. This
+practice is merely a vicious circle, in which the love element, save in
+the perverted form of narcissism, is absent. Accordingly, there must,
+almost always, be evil mental results from this abuse. And, once again, we
+see that the real evil is not in the physical act but in the realm of
+thought, whether the act occurs or not.
+
+On the other hand, we must not become such abstract moralists as to deny
+that in many individuals the sex-force is so strong as to press almost
+irresistibly towards physical expression. Even dreams, which are the
+normal outlet, may not be sufficient. A man who for some reason, cannot
+marry, will therefore argue that his only alternative is recourse to
+prostitution, and that self-abuse, so long as it is regulated, is morally
+preferable. One remedy is, as we have already seen, the transfer of the
+sex-force to higher channels, so that all the glow and energy of sex is
+energized in devotion to a group of persons, or to a religious or
+humanitarian ideal in concrete labour. For sex is primarily creative, and
+if it is not creating physical children it may have, and should have, a
+spiritual progeny--as in art and literature.
+
+The truth is that each individual case must be treated according to its
+particular state of development. General rules in this instance are
+particularly dangerous. We can only repeat that the repression is worse
+than commission, that a seething mass of sexual thought is worse when it
+has no physical outlet; that the ideal, when there may be no legitimate
+outlet--and, indeed, to some extent, in all cases--is to find an emotional
+outlet, to dig thought and emotional channels along which the sex-force
+may flow, but the physical expression of which is, in the ordinary sense
+of the term, non-sexual.[20]
+
+And this is quite possible.
+
+
+II
+
+Attraction towards young children is frequently, perhaps almost entirely,
+sexual. A symptom of this temperament is that romantic attachments are
+formed towards either sex, because, before puberty, the child is bisexual
+or sexless. This must essentially be a cult; it is a clean and noble cult,
+but the penalty of its high standard is that here all physical sex
+expression must be denied except in the lesser form of embrace.
+
+Here, indeed, the prosecution of the law against sex-acts is justified.
+For, not only is the child incapable of giving valid consent, but the
+commission of the sex-act is physically and morally injurious. It is
+physically injurious beyond all doubt at a young age, and it is morally
+injurious, because it introduces sex to an age of development when the
+consciousness of sex should not have appeared above the horizon. The
+inevitable result is that if sex-acts take place the child eventually ages
+rapidly, as can be seen among the child-mothers of India. Maturity is
+induced far before its time.
+
+The sex consciousness, as distinct from the unconsciousness, can be
+awakened in the earliest years of childhood. The young boy or girl often
+shows an extraordinarily intuitive perception that there is a sexual
+design behind even the apparently harmless overtures. And this is why this
+cult is particularly dangerous. The lover, in fact, must not only entirely
+eliminate the morally criminal sex inclinations, but he must take care not
+to become so sentimental and romantic as really to suggest sex to the
+child's unconsciousness. It is difficult to draw the line as to what is a
+lawful and what is an unlawful expression of this sex-temperament. One can
+only say that the remedy is not to concentrate love on one child, but on
+children generally. The child must not be treated as an adult; there must
+be no manifestations of jealousy, or insistence on a return of love
+expression. The embrace of children must be natural but not too ardent. In
+fact, the lover must diffuse his love and romp with children as a class
+rather than allow himself to appear emotional over one individual.
+
+Many unthinking people will at once regard this temperament as impure when
+they have been convinced that scientifically it is sexual. But this is
+only because they cannot understand that sex is a clean thing and that the
+physical side of it is an occasional and by no means an inevitable
+incident. The cult of child-love is in fact one of the purest and noblest
+of sex-expressions. But it is a difficult path, and he who treads it must
+beware of many pitfalls.
+
+Again, I quite deny that it is due to thwarted paternal instinct. I
+believe it to be as natural a variety as any other of the
+sex-temperaments. We have suffered too long from the superstition that sex
+is a uniformity of type.
+
+
+III
+
+Then there is that strange form of sex-expression known as bestiality.
+
+To most of us the connexion between man and beast in sex is so revolting
+that there is a great danger of our prejudice running away with us.
+
+I believe that prejudice against what seems to me so debased a vice, is
+justifiable. But I am equally sure that to punish such offences by
+criminal law has no shred of justification, except when the act is done in
+public so as to be openly indecent. No physical or moral harm can be done
+to the animal. And were it not tragic, the idea of sentencing the
+offenders to penal servitude would be itself a travesty.
+
+The practice, which is not so uncommon as many people imagine, is not so
+much immoral as unnatural. I mean that this can hardly ever be a variety
+of sex-temperament. Although the love of women for pet dogs is probably a
+form of perverted sex-outlet, it seems impossible to discover here any
+actual love going out towards animals rather than to humans. Therefore,
+the act is almost always due to a desire for mere physical expression,
+when this happens to have been chosen as the most convenient.
+
+The true remedy, therefore, can only be to take the individual and educate
+him. He must be shown that it is immoral for man to devolve back to the
+animal level. He is superior to the beast. He must be reminded that sex
+must be a result of love, and that sex-love between man and animal would
+only be possible if it were moral for man to cease to reason, to go down
+on all fours, and to eat and drink and live like an animal. Even the most
+primitive man would not wish to do that. And if he feels any sense of
+abhorrence at such a proposal, then he must learn to extend his abhorrence
+to any attempt at a similar equality in sex.
+
+
+IV
+
+The strange and almost endless forms of sex-association need not be
+considered, since they have no moral problem of their own. The man whose
+sex-force is stirred into energy by the sight of some inanimate physical
+object is obviously the victim of a sex-repression. And such diseases must
+be treated as any other repressions should be. These general
+considerations must suffice here for all forms of sex perversions, such as
+sadism and its converse. And it is not difficult to distinguish between
+the unnaturalness of such practices and the natural character of the main
+sex-types which we have already mentioned.
+
+
+
+
+Chapter XI: Sex Education
+
+
+It is becoming evident to all students of the sex-problem that the remedy
+for many of the difficulties arising therefrom is a wholesome and
+efficient sex-education.
+
+In many cases the parents are not the persons most fitted to give this
+education. They may not possess the art of imparting knowledge, and often
+there is a certain reticence between parent and child, which when present
+creates a bar to the proper handling of this question. The child goes to
+school to learn, and the school must take its share of this
+responsibility. Where this is not done the effect is deplorable. In the
+preparatory school sex has hardly appeared. But in any school where there
+are older boys or girls, and where sex-education is not given, knowledge
+is rapidly obtained. Officially sex is ignored until, on rare occasions,
+it is detected. Severe punishment is then meted out, and perhaps the
+offender is even expelled, although the school is really penalizing the
+results of its own system.
+
+It is unnecessary to labour the apology that the absence of sex-education
+ensures innocence. In no school is this the case. If it were, with growing
+boys and girls, it would be unnatural. Sex-instinct is bound to grow as
+the physical body grows, and to ignore this fact is to create the
+conception that sex-instinct is immoral. We then obtain the usual attitude
+adopted in public schools--that sex is to be indulged behind closed doors
+and sex literature sniggered at in dark corners. The boy grows up with a
+totally unclean view of sex. He becomes either an intolerable prude, or
+else he approaches sex-experience with an entirely twisted conception of
+sex-morality. One is continually meeting instances of this perverted
+imagination. Not only boys, but men, will regard an outspoken book on sex,
+perhaps written with the purest of motives, as "hot stuff," something to
+be greedily devoured when the eye of respectable authority is conveniently
+removed. Recently, a man was told that a certain clergyman was a member of
+a group of students studying sex-psychology. He expressed the opinion,
+with a knowing leer, that "some parsons are not such fools after all."
+
+These crude examples of the result of driving sex into a dark corner
+exactly represent what one is up against in school, and in the world, when
+one begins to deal with sex openly and cleanly as a natural and
+non-repressible instinct. Really these people are a type of prude, much
+as they would resent this classification, for they persist in regarding
+sex as something which is rather naughty. They even imagine that to take
+away from it the cloak of unnaturalness with which they have surrounded it
+is to rob it of all its attraction. This is ridiculously untrue. Sex is
+attractive because it is romantic, and, so long as one does not go to the
+opposite extreme of regarding it merely through the musty glasses of
+scientific classification, it becomes no less attractive when it is open
+and natural, and ceases to be the cause of giggling asides.
+
+Before any moral sense in the sex-problem can be established there must be
+a fundamental cleaning of this cess-pool, this strange medley of official
+silence, unnatural repression, and unclean secretiveness. The main road to
+a moral sense is sex-education. And it is necessary, therefore, to
+conclude this outline of principles by suggesting some conditions which
+should govern such instruction.
+
+It is obvious that sex-education must be advanced on the process of a
+sliding scale. Before puberty sex should not appear on the horizon of the
+child's consciousness. The precocious child must of course be specially
+dealt with, but usually the first lessons in sex should commence with the
+period of mental puberty. Before that time the small child jokes only
+about the normal excretory functions, and this can be adjusted by
+emphasizing the unmanly and unnecessary character of such forms of humour.
+A child has usually an exaggerated impression of the value of the adult
+standard, an impression which it must be confessed is too often subject to
+subsequent disillusionment. While it remains, however, it can be used, and
+it can be pointed out that "grown-ups" do not consider the excretory
+system has any more claim to ridicule than the process of digestion or
+sleep. Vulgarity and coarseness are not symptoms even of immoral
+sexuality.
+
+The problem commences, then, with puberty. And here a warning should be
+uttered against that school of reformers which tends to the view that sex
+can be regarded as naturally and as publicly as natural history or
+chemistry. This attitude ignores the fact that there is such a quality as
+sexual appetite. And consequently, sex education should be rather a matter
+for individuals than for public instruction. We have remarked that the
+parent may not infrequently be an unfortunate educator. But where these
+objections do not arise, the home is an admirable atmosphere for sensible
+teaching. The Catholic Church possesses the invaluable medium of the
+Confessional, and where the Confessor can give sound sex instruction no
+better opportunity can be imagined. There remains the school, but even
+here better work will be done in the study than the classroom.
+
+The immediate problem in the early post-puberty age is the tendency
+towards solitary practices. It must be recognized that this is usual with
+all children, and that there is no evidence to show that, save in extreme
+exceptions, physical harm results. All attempt at _alarmist prudism_ must
+be abandoned. Sane instruction will tend rather to emphasize that sex
+abuse is due to a weakness of will-power, and that man is most manly, i.e.
+most removed from the animal, in the exercise of will-power. All education
+should contain that subject which is at present consistently ignored,
+namely, the art of thought-control. The child will be interested to follow
+certain simple rules of mental exercise, and where this is followed the
+liability to indulge in sex-acts diminishes. It is this element which must
+be emphasized, the fact, that is, that solitary practices are usually the
+result of an inability to exercise the will and control the mind.
+
+At a slightly later period, the public-school age, there emerges the
+tendency, in addition to onanism, for promiscuous practices, usually of a
+homogenic nature. A further stage of sex-education must now be opened out,
+namely the principle that physical sex expression must be the expression
+only of love. The problem now becomes necessarily more acute, but there is
+this element which tends to lessen the difficulties of the instructor's
+task. The individual is always interested about himself; he is naturally
+egotistical. The youth will gladly listen to what can be told him of his
+own nature. He must be shown the immense superiority of mind both over the
+emotional and physical natures. This may involve a slight dethronement of
+the public school appreciation of sport. So long as it is slight such a
+dethronement will be a reform in itself. The boy in his middle teens must
+be taught that man is greater in his mental than in his physical activity;
+he must be reminded that he is inferior to many animals on the physical
+level. The application of this doctrine to sex is that sex-expression for
+the purpose of physical curiosity or excitement is a denial of the
+monopoly of love, which belongs to the emotional and mental capacities.
+
+The young man and the girl, who has left school, will be ready to receive
+the whole standard of sex-morality as has been outlined in this manual.
+The chief trouble now becomes over-sentimentality, the tendency to develop
+emotionally at the expense of the mind. And it becomes, therefore,
+essential to remind the pupil that where there are continual passing and
+promiscuous sexual or love affairs, the mind is being shut out from its
+natural functions. To be attracted sexually towards any pretty girl, to
+develop sexual relations with different women from week to week, is simply
+a form of mental unbalance. The emotions are in the saddle. For directly
+the mind begins to operate there is introduced the element of permanency
+and constancy. The deepest and most real pleasures only begin in the realm
+of mentality. The man who hears music only to beat time or remember a
+catchy tune is shut out of the immense joy of the intellectual love of
+music. So the young man who lives in a fever of hot-house sexuality, of
+absorbing intrigues in the dance-room, or the morbid atmosphere of the
+street corner, is shut out of all the exquisite joys of love. He does not
+know this, any more than the irreligious man knows what he loses through
+an absence of the spiritual sense. But he must be told.
+
+The basic principle of sex values is that sex is immoral so far as the
+physical side outweighs in proportion the emotional and mental--so far
+indeed, as the act becomes the motive and not the incident. Sex may be
+dedicated only to love; divorced from love, it is an abuse. There can be
+no exceptions to this rule, and we can only clarify our ideas as to what
+is and what is not love. Perhaps this maxim, which we learn by gradual
+experience, will help us. Sex passion quickly burns itself out. The
+pleasures derived from passion will be of a purely temporary nature,
+without the satisfaction which alone comes from permanence. All physical
+things are less permanent than the mental. There is no joy, no divine
+nature in sex, save where from the ashes of passion rises the phoenix of
+the "sexual" but the super-passionate attachment. And this permanent
+possession can only come, whether in marriage or outside, where the mind,
+healthily developed and exercised, is taking its true place in the
+expression of pure love.
+
+
+_Printed in Great Britain by Hazell, Watson & Viney, Ld., London and
+Aylesbury._
+
+
+
+
+Footnotes:
+
+[1] _The Origin of Sexual Modesty_, by Edward Westermarck.
+
+[2] _Vide_ R. V. Jellyman (1838) 8 C and P, 604.
+
+[3] Until recently incest was not a civil offence.
+
+[4] The second object of marriage is declared to be "a remedy against
+sin...; that such persons as have not the gift of continency marry and
+keep themselves undefiled members of Christ's body."
+
+[5] 1 Cor. vii. 8, 9. "Burn" means sex-obsession as mentioned on page 38.
+
+[6] "Where the decree Tametsi of the Council of Trent has not been
+proclaimed, marriage is constituted by mere consent freely exchanged
+between persons who are by natural and canonical law competent and able to
+intermarry."--Geary's _Marriage and Family Relations_. (Now altered by _Ne
+temere_-decree, but the principle remains.)
+
+[7] We have already commented on the strange inconsistency of regarding
+the sex-act as evil _per se_ outside marriage, and as a virtue in
+marriage.
+
+[8] I am using "celibacy" to imply complete physical chastity.
+
+[9] With the curious inconsistency, already referred to, that in marriage
+non-celibacy is a virtue.
+
+[10] Except by Act of Parliament.
+
+[11] The Majority Report of the Divorce Commission is a good instance of
+the unnecessary hardship which results from half-hearted proposals of this
+kind. Divorce is to be allowed, for example, after desertion for three
+years; why not for two? Or again, the wife of an incurable drunkard is to
+be free to obtain divorce, while the unhappy wife of a man who suffers
+from violent fits of intermittent drunkenness is to be denied this relief.
+
+[12] I refrain from adding "economic" reasons, for I believe that the
+State should remove, as far as possible, all such obstacles against
+healthy parents begetting children.
+
+[13] Procuration for the purpose of prostitution is of course an entirely
+different matter.
+
+[14] No actual physical harm need result from an incestuous union. The
+only effect which seems to be caused is that the characteristics to be
+hereditarily transmitted are doubled. Thus with only a small grain of
+insanity in a family the chances of aggravated insanity appearing in the
+offspring of a brother and sister would be considerable.
+
+[15] Spiritual affinity was a bar, so that not only could not godparents
+marry each other, but there could be no valid unions between a godparent
+and the child's father or mother. (Geary's _Marriage and Family
+Relations_.)
+
+[16] Some apology must be made for the use of this hybrid term. The
+unwarrantable confusion of Greek and Latin terminology must, however, be
+laid at the door of popular use.
+
+[17] _Psychology of Sex_; Vol. _Sexual Inversion_. Dr. Hirschfeld in his
+_Statistischen Vatersuchunge ueber den Prozentensetz der Homosexuellen_,
+considers that out of 100,000 inhabitants, 94,600 on the average are
+sexually normal, 1,500 exclusively homosexual, and 3,900 bisexual.
+
+[18] The existence of this danger was admitted in a debate in the House of
+Lords on August 15, 1921, on The Criminal Law Amendment Bill. The Earl of
+Malmesbury, speaking on a proposal to apply criminal prosecution to
+homosexual offences among women, declared that "the opportunity for
+blackmail will be vastly and enormously increased." Other speakers
+concurred in this view, and it was partly on this ground that the proposal
+was thrown out.
+
+It is hardly necessary to point out that if blackmail would be encouraged
+by such legislation, it must equally be encouraged by the present law
+regarding similar offences between males.
+
+[19] _The Intermediate Sex._
+
+[20] I cannot enter here into that further theory which may be described
+as "expression through a phantasy."
+
+
+
+
+
+
+End of Project Gutenberg's An Outline of Sexual Morality, by Kenneth Ingram
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