VIII
We must not deceive ourselves as to the gravity of the problem. It is not one of the passing questions which are replaced next season by new ones. State laws and interstate laws may and ought to continue to round off some of the sharp edges, institutions and associations may and ought to succeed in diminishing some of the misery, but the central problem of national policy in the treatment of the youth will stay with us until it has been solved rightly; illustrative instruction cannot be such a solution. We must see with open eyes where we are standing. The American nation of to-day is no longer the America of yesterday. The puritanism which certainly was a spirit of restraint has gone and cannot be brought back. The new wealth and power, the influx of sensuous South European and East European elements, the general trend of our age all over the civilized world, with its technical comfort and its inexpensive luxuries, the receding of religion and many more factors, have given a new face to America in the last fifteen years. A desire for the satisfaction of the senses, a longing for amusements, has become predominant in thousandfold shades from the refined to the vulgar. In such self-seeking periods the sexual desire in its masked and its unmasked forms gains steadily in importance and fascination.
America, moreover, is in a particularly difficult situation. This new longing for joy, even with its erotic touch, brings with it many valuable enrichments of every national life, not least among them the spreading of the sense of beauty. But what is needed is a wholesome national self-control by which an antisocial growth of these emotions will be suppressed. Our present-day American life so far lacks these conditions for the truly harmonious organization of the new tendencies. There are many causes for it. The long puritanic past did not allow that slow European training in æsthetic and harmless social enjoyments. Moreover, the widespread wealth, the feeling of democratic equality, the faintness of truly artistic interests in the masses, all reinforce the craving for the mere tickling of the senses, for amusement of the body, for vaudeville on the stage and in life. The sexual element in this wave of enjoyment becomes reinforced by the American position of the woman outside of the family circle. Her contact with men has been multiplied, her right to seek joy in every possible way has become the corollary of her new independence, her position has become more exposed and more dangerous. And in addition to all this, the chief factor, which alone would be sufficient to give to the situation a threatening aspect: American educationalists do not believe in discipline. As long as the community was controlled by the moral influence of puritanism, the lack of training in subordination under social authority and obedient discipline was without danger, while it strengthened the spirit of political liberty. But to-day, in the period of the new antipuritanic life, the lack of discipline in education means an actual threat to the social safety.
In such a situation what can be more fraught with dangers than to abolish the policy of silence and to uphold the policy of talking and talking about sexual matters with those whose minds were still untouched by the lure. It means to fill the atmosphere in which the growing adolescent moves with sultry ideas, it means to distort the view of the social surroundings, it means to stir up the sexual desires and to teach children how to indulge in them without immediate punishment. Just as in a community of graft and corruption the individual soon loses the finer feeling for honesty, and crime flourishes simply because every one knows that nobody expects anything better, so in a community in which sexual problems are the lessons of the youth and the dinner talk of the adult, the feeling of respect for man's deepest emotions fades away. Man and woman lose the instinctive shyness in touching on this sacred ground, and as the organic desires push and push toward it, the youth soon discovers that the barriers to the forbidden ground are removed and that in their place stands a simple signal with a suggestive word of warning against some easily avoided traps.
From a psychological point of view the right policy would be to reduce the external temptations, above all, the opportunities for contact. Coeducation, for instance, was morally without difficulties twenty years ago, but it is unfit in high schools and colleges for the eastern part of the nation in the atmosphere of to-day. Moreover, the æsthetic spirit ought to be educated systematically, and above all, the whole education of the youth ought to be built on discipline; the lesson by which the youth learns to overcome the desire and to inhibit the will is the most essential for the young American of to-morrow. The policy of silence has never meant that a girl should grow up without the consciousness that the field of sexual facts exists in our social world; on the contrary, those feelings of shame and decency which belong to the steady learning of a clean child from the days of the nursery have strongly impressed on the young soul that such regions are real, but that they must not be approached by curiosity or self-seeking wilfulness. This instinct itself brought something of ideal value, of respect and even of reverence into the most trivial life, however often it became ruined by foul companionship. To strengthen this instinctive emotion of mysterious respect, which makes the young mind shrink from brutal intrusion, will remain the wisest policy, as long as we cannot change that automatic mechanism of human nature by which the sexual thought stimulates the sexual organs. The masses are, of course, in favour of the opposite programme, which is in itself only another symptom of the erotic atmosphere into which the new antipuritanic nation has come. That mechanism of the nervous system furnishes them a pleasant excitement when they read and hear the discussions and plays which bristle with sexual instruction. The magazines which, with the best intentions, fight for the new policy, easily find millions of readers; the plays with their erotic overflow and the moral ending are crowded, and mostly by those who hardly need the instruction any longer. A nation which tries to lift its sexual morality by dragging the sexual problems to the street for the inspection of the crowd, without shyness and without shame, and which wilfully makes them objects of gossip and stage entertainment, is doing worse than Munchausen when he tried to lift himself by his scalp. It seems less important that the youth learn the secrets of sexual intercourse than that their teachers and guardians learn the elements of physiological psychology; the sexual sins of the youth start from the educational sins of the elders.
It is easy to say, as the social reformers and the vice commissioners and the sex instructors and many others have repeated in ever new forms, that “all children's questions should be answered truthfully,” and to work up the whole sermon to the final trumpet call, “The truth shall make you free.” Yet this is entirely useless as long as we have not defined what we mean by freedom, and above all what we mean by truth. If the child enjoys the beautiful softness of the butterfly's coloured wing, it is surely a truth, if we teach him that seen under the microscope in reality there is no softness there, but large ugly bumps and hollows and that the beautiful impression is nothing but an illusion. But is this truth of the microscope the only truth, and is science the only truth, and is there ever only one truth about the concrete facts of reality? Does truth in this sense not simply mean a certain order into which we bring our experience in the service of certain purposes of thought? We may approach the chaos of life experience with different purposes, and led by any one of them we may reach that consistent unity of ideas for the limited outlook which we call truth. The chemist has a right to consider everything in the world as chemical substances, and the mathematician may take the same things as geometric objects. And yet he who seeks a meaning in these things and a value and an inner development may come to another kind of truth. Only a general philosophy of life can ultimately grade and organize those various relative truths and combine them in an all-embracing unity.
No doubt the physician's scientific discoveries and observations are perfectly true. Man is an animal, and anatomical and physiological conditions control his existence, and if we want to understand this animal's life and want to keep it healthy, we have to ask for the truth of the physician. But shame upon him who wants to educate youth toward the view that man as an animal is the true man! If we educate at all, we educate in the service of culture and civilization. All building up of the youthful mind is itself service to human progress. But this human progress is not a mere growth of the animal race. It has its total meaning in the understanding of man as a soul, determined by purposes and ideals. Not the laws of physiology, but the demands of logic, ethics, æsthetics, and religion control the man who makes history and who serves civilization. He who says that the child's questions ought to be answered truthfully means in this connection that lowest truth of all, the truth of physiology, and forgets that when he opens too early the mind of the boy and the girl to this materialistic truth he at the same time closes it, and closes it perhaps forever, to that richer truth in which man is understood as historic being, as agent for the good and true and beautiful and eternal.
Give to the child the truth, but that truth which makes life worth living, that truth which teaches him that life is a task and a duty, and that his true health and soundness and value will depend upon the energy with which he makes the world and his own body with its selfish desires subservient to unselfish ideals. If you mean by the truth that half-truth of man as a sexual creature of flesh and nerves, the child to whom you offer it will be led to ever new questions, and if you go on answering them truthfully as the new fashion suggests, your reservoir will soon be emptied, even if the six volumes of Havelock Ellis' “Psychology of Sex” are fully at your disposal. But the more this species of truth is given out, the more life itself, for which you educate the child, will appear to him unworthy and meaningless. If the truth of civilized life is merely that which natural science can analyze, then life has lost its honour and its loyalty, its enthusiasm and its value. He who sees the truth in the idealistic aspect of man will not necessarily evade the curious question of the child who is puzzled about the naturalistic processes around him. But instead of whetting his appetite for unsavoury knowledge, he will seriously influence the young mind to turn the attention into the opposite direction. He will speak to him about the fact that there is something animal-like in the human being, but will add that the true values of life lie just in overcoming the low instincts in the interest of high aims. He will point to those hidden naturalistic realities as something not overimportant, but as something which a clean boy and girl do not ask about and with which only the imagination of bad companions is engaged. An instinctive indifference and aversion to the contact with anything low and impure can easily be developed in every healthy child amid clean surroundings. Why is the boy to live and to die for the honour of his country? Why is he to devote himself to the search for knowledge? Why is he to fight for the growth of morality? Why does he not confine himself to mere seeking for comfort and ease and satisfaction of the senses? All which really creates civilization and human progress depends upon symbols and belief. As soon as we make all those symbols of the historic community, all the ideals of honour and devotion, righteousness and beauty, glory and faithfulness, mere matters of scientific calculation, they stare us in the face as sheer absurdities; and yet we might again misname that as truth. Then it is the untruth which makes us free, it is the non-scientific, humanistic aspect which liberates us from the slavery of our low desires.
Certainly there will always be some wild boys and girls in the school who try to spread filthy knowledge, but if the atmosphere is filled with respect and reverence, and the minds are trained by inner discipline and morality, the contagion of such mischievous talk will reach only those children who have the disposition of the degenerate. The majority will remain uncontaminated. Plenty of lewd literature in the circulars of the quacks and even in the sensational newspapers will reach their eye and their brain, and yet it will leave not the slightest trace. The trained, clean mind develops a moral antitoxin which at every pulse-beat of life destroys the poisonous toxins produced by the germs which enter the system. The red lanterns will never be entirely extinguished in any large city the world over, but the boy who has developed a sense of respect and reverence and an instinctive desire for moral cleanliness and a power to overcome selfish impulses, will pass them by and forget them when he comes to the next street corner. But the other, whose imagination has been filled with a shameless truth and who receives as his protection merely a warning which appeals to his fear of diseases, may pass that red lantern entrance at first, but at the next block his tainted imagination will have overcome the fear, and with the reckless confidence that he will know how to protect himself and that he will have good luck he, too, like the moth, will feel attracted toward the red light and will turn back. We can prohibit alcohol, but we cannot prohibit the stimulus to sexual lust. It is always present, and the selfish desire, made rampant by a society which craves amusement, will always be stronger than any social argument or any talk of possible individual danger. The only effective check is the deep inner respect, and we must teach it to the youth, or the whole nation will have to be taught it soon by the sterner discipline of history. The genius of mankind cannot be deceived by philistine phrases about the conspiracy of silence. The decision to be silent was a solemn pledge to the historic spirit of human progress, which demands its symbols, its conventions, and its beliefs. To destroy the harvest of these ideal values, because some weeds have grown up with them, by breaking down the dams and allowing the flood of truth-talk to burst in is the great psychological crime of our day. There is only one hope and salvation: let us build up the dam again to protect our field for a better to-morrow.