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Table of contents
PREFACE
THE MOTHER AND HER CHILD-1.1
THE MOTHER AND HER CHILD-1.2
THE MOTHER AND HER CHILD-1.3
THE MOTHER AND HER CHILD-1.4
THE MOTHER AND HER CHILD-1.5
SEXUAL EDUCATION-2.1
SEXUAL EDUCATION-2.2
SEXUAL EDUCATION-2.3
SEXUAL EDUCATION-2.4
SEXUAL EDUCATION-2.5
SEXUAL EDUCATION-2.6
SEXUAL EDUCATION-2.7
SEXUAL EDUCATION-2.8
SEXUAL EDUCATION-2.9
SEXUAL EDUCATION-2.10
SEXUAL EDUCATION-2.11
SEXUAL EDUCATION AND NAKEDNESS-3.1
SEXUAL EDUCATION AND NAKEDNESS-3.2
SEXUAL EDUCATION AND NAKEDNESS-3.3
SEXUAL EDUCATION AND NAKEDNESS-3.4
THE VALUATION OF SEXUAL LOVE-4.1
THE VALUATION OF SEXUAL LOVE-4.2
THE VALUATION OF SEXUAL LOVE-4.3
THE VALUATION OF SEXUAL LOVE-4.4
THE FUNCTION OF CHASTITY-5.1
THE FUNCTION OF CHASTITY-5.2
THE FUNCTION OF CHASTITY-5.3
THE FUNCTION OF CHASTITY-5.4
THE FUNCTION OF CHASTITY-5.5
THE FUNCTION OF CHASTITY-5.6
THE PROBLEM OF SEXUAL ABSTINENCE-6.1
THE PROBLEM OF SEXUAL ABSTINENCE-6.2
THE PROBLEM OF SEXUAL ABSTINENCE-6.3
THE PROBLEM OF SEXUAL ABSTINENCE-6.4
THE PROBLEM OF SEXUAL ABSTINENCE-6.5
THE PROBLEM OF SEXUAL ABSTINENCE-6.6
PROSTITUTION-7.1
PROSTITUTION-7.2
PROSTITUTION-7.3
PROSTITUTION-7.4
PROSTITUTION-7.5
PROSTITUTION-7.6
PROSTITUTION-7.7
PROSTITUTION-7.8
PROSTITUTION-7.9
PROSTITUTION-7.10
PROSTITUTION-7.11
PROSTITUTION-7.12
PROSTITUTION-7.13
PROSTITUTION-7.14
PROSTITUTION-7.15
FOOTNOTES-1
FOOTNOTES-2

physical chastity, it becomes possible to rehabilitate chastity as a 

virtue. At the present day it can no longer be said that there is on the 

part of thinkers and moralists any active hostility to the idea of 

chastity; there is, on the contrary, a tendency to recognize the value of 

chastity. But this recognition has been accompanied by a return to the 

older and sounder conception of chastity. The preservation of a rigid 

sexual abstinence, an empty virginity, can only be regarded as a 

pseudo-chastity. The only positive virtue which Aristotle could have 

recognized in this field was a temperance involving restraint of the lower 

impulses, a wise exercise and not a non-exercise.[80] The best thinkers of 

the Christian Church adopted the same conception; St. Basil in his 

important monastic rules laid no weight on self-discipline as an end in 

itself, but regarded it as an instrument for enabling the spirit to gain 

power over the flesh. St. Augustine declared that continence is only 

excellent when practised in the faith of the highest good,[81] and he 

regarded chastity as "an orderly movement of the soul subordinating lower 

things to higher things, and specially to be manifested in conjugal 

relationships"; Thomas Aquinas, defining chastity in much the same way, 

defined impurity as the enjoyment of sexual pleasure not according to 

right reason, whether as regards the object or the conditions.[82] But for 

a time the voices of the great moralists were unheard. The virtue of 

chastity was swamped in the popular Christian passion for the annihilation 

of the flesh, and that view was, in the sixteenth century, finally 

consecrated by the Council of Trent, which formally pronounced an anathema 

upon anyone who should declare that the state of virginity and celibacy 

was not better than the state of matrimony. Nowadays the pseudo-chastity 

that was of value on the simple ground that any kind of continence is of 

higher spiritual worth than any kind of sexual relationship belongs to the 

past, except for those who adhere to ancient ascetic creeds. The mystic 

value of virginity has gone; it seems only to arouse in the modern man's 

mind the idea of a piquancy craved by the hardened rake;[83] it is men who 

have themselves long passed the age of innocence who attach so much 

importance to the innocence of their brides. The conception of life-long 

continence as an ideal has also gone; at the best it is regarded as a mere 

matter of personal preference. And the conventional simulation of 

universal chastity, at the bidding of respectability, is coming to be 

regarded as a hindrance rather than a help to the cultivation of any real 

chastity.[84] 


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