Summary of the Factors of Modesty—The Future of Modesty—Modesty an Essential Element of Love.
We have seen that the factors of modesty are numerous. To attempt to explain modesty by dismissing it as merely an example of psychic paralysis, of Stauung, is to elude the problem by the statement of what is little more than a truism. Modesty is a complexus of emotions with their concomitant ideas which we must unravel to comprehend.
We have found among the factors of modesty: (1) the primitive animal gesture of sexual refusal on the part of the female when she is not at that moment of her generative life at which she desires the male's advances; (2) the fear of arousing disgust, a fear primarily due to the close proximity of the sexual centre to the points of exit of those excretions which are useless and unpleasant, even in many cases to animals; (3) the fear of the magic influence of sexual phenomena, and the ceremonial and ritual practices primarily based on this fear, and ultimately passing into simple rules of decorum which are signs and guardians of modesty; (4) the development of ornament and clothing, concomitantly fostering alike the modesty which represses male sexual desire and the coquetry which seeks to allure it; (5) the conception of women as property, imparting a new and powerful sanction to an emotion already based on more natural and primitive facts.
It must always be remembered that these factors do not usually occur separately. Very often they are all of them implied in a single impulse of modesty. We unravel the cord in order to investigate its construction, but in real life the strands are more or less indistinguishably twisted together.
It may still be asked finally whether, on the whole, modesty really becomes a more prominent emotion as civilization advances. I do not think this position can be maintained. It is a great mistake, as we have seen, to suppose that in becoming extended modesty also becomes intensified. On the contrary, this very extension is a sign of weakness. Among savages, modesty is far more radical and invincible than among the civilized. Of the Araucanian women of Chile, Treutler has remarked that they are distinctly more modest than the Christian white population, and such observations might be indefinitely extended. It is, as we have already noted, in a new and crude civilization, eager to mark its separation from a barbarism it has yet scarcely escaped, that we find an extravagant and fantastic anxiety to extend the limits of modesty in life, and art, and literature. In older and more mature civilizations—in classical antiquity, in old Japan, in France—modesty, while still a very real influence, becomes a much less predominant and all-pervading influence. In life it becomes subservient to human use, in art to beauty, in literature to expression.
Among ourselves we may note that modesty is a much more invincible motive among the lower social classes than among the more cultivated classes. This is so even when we should expect the influence of occupation to induce familiarity. Thus I have been told of a ballet-girl who thinks it immodest to bathe in the fashion customary at the seaside, and cannot make up her mind to do so, but she appears on the stage every night in tights as a matter of course; while Fanny Kemble, in her Reminiscences, tells of an actress, accustomed to appear in tights, who died a martyr to modesty rather than allow a surgeon to see her inflamed knee. Modesty is, indeed, a part of self-respect, but in the fully-developed human being self-respect itself holds in check any excessive modesty.[[72]]
We must remember, moreover, that there are more definite grounds for the subordination of modesty with the development of civilization. We have seen that the factors of modesty are many, and that most of them are based on emotions which make little urgent appeal save to races in a savage or barbarous condition. Thus, disgust, as Richet has truly pointed out, necessarily decreases as knowledge increases.[[73]] As we analyze and understand our experiences better, so they cause us less disgust. A rotten egg is disgusting, but the chemist feels no disgust toward sulphuretted hydrogen; while a solution of propylamin does not produce the disgusting impression of that human physical uncleanliness of which it is an odorous constituent. As disgust becomes analyzed, and as self-respect tends to increased physical purity, so the factor of disgust in modesty is minimized. The factor of ceremonial uncleanness, again, which plays so urgent a part in modesty at certain stages of culture, is to-day without influence except in so far as it survives in etiquette. In the same way the social-economic factor of modesty, based on the conception of women as property, belongs to a stage of human development which is wholly alien to an advanced civilization. Even the most fundamental impulse of all, the gesture of sexual refusal, is normally only imperative among animals and savages. Thus civilization tends to subordinate, if not to minimize, modesty, to render it a grace of life rather than a fundamental social law of life. But an essential grace of life it still remains, and whatever delicate variations it may assume we can scarcely conceive of its disappearance.
In the art of love, however, it is more than a grace; it must always be fundamental. Modesty is not indeed the last word of love, but it is the necessary foundation for all love's most exquisite audacities, the foundation which alone gives worth and sweetness to what Sénancour calls its "delicious impudence."[[74]] Without modesty we could not have, nor rightly value at its true worth, that bold and pure candor which is at once the final revelation of love and the seal of its sincerity.
Even Hohenemser—who argues that for the perfect man there could be no shame, because shame rests on an inner conflict in one's own personality, and "the perfect man knows no inner conflict"—believes that, since humanity is imperfect, modesty possesses a high and, indeed, symptomatic value, for "its presence shows that according to the measure of a man's ideal personality, his valuations are established."