Chief of the influences that lead a certain number of well-educated young women towards sexual freedom is radical printed matter. We are now getting in America a wide distribution of bold literature of the "free love" type, some of it with a scientific superficiality that will convince many beginners in the study of sexual problems. Much of this literature is translation or adaptation of books and articles by European authors; and I have previously remarked that abroad the ideals of sexual morality—and judging from the Great War, of morality in other lines—is frankly quite different from that upheld here. But some of this radical literature is American in origin. In addition to certain books and pamphlets, which might be advertised by giving names, I think of two New York medical journals, with a popular circulation, edited by a successful but much criticized physician, which rarely publish an issue without frank approval and even arguments for extra-marital relations other than prostitution, particularly for those who for one reason or another, unwelcome or voluntary, are leading celibate lives. The influence of such writings on young women who are inclined towards radicalism in all things is probably enormous, and it is unfortunate that vigorous opposition literature is not published and widely circulated.
Same instruction as for men.
In conclusion, it is clear that the problem of pre-marital continence is not limited to young men, for the "unprotected" girl from a low-grade home and environment, and the uninformed girl from the best of homes, and the radical girl from the most educated circles may, innocently or deliberately, select the pathway to unchastity. For these kinds of young women the educational problem is the same as for young men. They should have essentially the same instruction. And, in the case of both sexes, it is only by contrasting the good and evil that education can point out the worth-whileness of chastity.
Indirect responsibility.
There is a special aspect of the problem of pre-marital chastity of men that young women should understand, and that is their indirect responsibility for the unchastity of many men. In discussing dancing (§ 35) and extreme dress (§ 36), it has been indicated that women as a sex have a tremendous responsibility for the temptations of men. The same is true in the case of flirting or more extreme familiarities with men. However sure a young woman may feel of her own power of self-control, she should not consider lightly her possible part in a chain of events which may lead men to unchastity with other women. Many a man driven into the white heat of passion by thoughtless or deliberate acts of a pure girl has gone direct to seek relief of tension in the underworld. Of course, the girl in this case is not directly responsible for the downfall of the man; but I wonder if there is not moral, if not legal, responsibility for one who knowingly leads or helps another to the brink of a precipice from which he voluntarily falls.
I am perfectly well aware that many good people will be horrified by the very suggestion that young women should be taught their responsibility for their men associates. Some will declare that the advocates of sex-education propose to destroy the innocence and romance in young women's lives. Others of the horrified ones will remain complacent because they believe that unchastity is caused by "innate depravity" of men. I am sorry to disagree with such people who are sincere, but the established facts point clearly to the conclusion that it is the duty of the mothers and teachers of girls to make them understand their relations to men and their responsibility for helping young men avoid sexual temptations. This is necessary when innocence stands in the way of the maximum safety and happiness of young people.
§ 42. Need of Optimistic and Æsthetic Views of Sex by Women
Many women pessimistic concerning sexuality.
The most significant point in the sex-education movement at present is the fact that numerous women of the most intelligent groups are tending rapidly towards accepting an optimistic and æsthetic view of sexual relationships so far as these are normal and ethical and guided by affection. However, this higher philosophy of sexual life is still very far from being universal among educated women, and it is probably true that to the great majority of them sexuality has no æsthetic meaning but is simply a very troublesome physical function and an animal method for perpetuating the human species. That such an attitude should be common is not surprising, for in recent years numerous educated women have gained abundant information concerning abnormal sexuality, while very few have caught glimpses of the higher possibilities of the sexual functions. The truth is that it has been and still is difficult for most women to get well-balanced knowledge of sexual normality. There are hundreds of books and pamphlets that deal with amazing boldness with the sexual mistakes of human life, but there is not in general circulation to-day any printed matter which deals with normal sexual life with anything like the frankness and directness that is common in widely circulated literature on social vice and its concomitant diseases. Likewise, it is difficult for women to get the true view of sexual life from personal sources, for the vulgar side of sexuality is the one usually discussed by most people, some of whom revel in obscenity, some have had personal experiences that have caused ineradicable bitterness, and some more or less sincerely believe that knowledge of vice is of value as a safeguard or an antidote. The bright side of the sexual story is rarely told in conversation, either because it is unfamiliar or because it is the sacred secret between pairs of individuals who together have found life in all its completeness.
Æsthetic outlook.