,,sexual ,,ethics                       
,,sexual ,,ethics                       
,,by                       ,,august     
,,forel1 ,m4,d41 ,,ph4,d41 ,,ll4,d4     
,,formerly ,,professor ,,of ,,psychiatry
 ,,at                              ,,and
 ,,director ,,of                 ,,the  
,,insane ,,asylum ,,in ,,zurich         
7,,switzerland7                         
,,with ,,introduction                   
,,by                        ,dr4 ,c4 ,w4
 ,,saleeby1 ,f4,r4,s4 ,edin4            
,illustration                           
,,london                                
,,the ,,new ,,age ,,press               
#adj ,,fleet ,,street                   
#aijh                       ,translated 
from the ,german by ,ashley ,dukes      
,,introduction                      ,by 
,dr4 ,c4 ,w4 ,,saleeby1 ,f4,r4,s4 ,edin4
    ,there is something absurd1 as such1
 in a request for an introduction  by   
any one to the work of one of the       
greatest of living thinkers1 and        
something still more absurd in the fact 

that ,professor ,forel should1  at this 
date1 need an introduction to any       
intelligent audience in any  civilised  
country1 as it seems he does to ,english
 readers2 but if  compliance with that  
request is at all likely to increase1   
even by one1  the number of his readers1
 it is a duty to comply with it4    ,not
 to consider his treatises on philosophy
 and psychology1 nor his  long series of
 original and important researches on   
the senses and  lives of the social     
insects1 ,professor ,forel has already  
given to  the world a volume entitled   
,die ,sexuelle ,fragethis has now been  
published in ,english,awhich is by far  
the best work on the sex  question in   
any language1 and has actually received 
on the ,continent  something like the   
recognition which is its due4 ,the gist 
of its  teaching is to be found in this 
little treatise on ,sexual ,ethics1  and
 the reader who may find himself or     
herself unconvinced1 or even  repelled1 
by the brief and dogmatic theses of the 

following pages1 may  be earnestly      
counselled to read the larger work4     
,here1 and in that1  ,professor ,forel  
dealsalways from the loftiest moral     
standpoint1 the  interests of human life
 at its highestwith the question which  
must  remain fundamental for man so long
 as he is mortal1 and with which the    
statesmen of the future will primarily  
concern themselves1 realising as  they  
will1 and as the 8blind mouths0 called  
statesmen to-day cannot1  that there is 
no wealth but life1 that the culture of 
the racial life  is the vital industry  
of any people1 and must so remain so    
long as  three times in every century   
the only wealth of nations is reduced   
to dust and raised again from helpless  
infancy4 ,professor ,forel sees  this   
question from the only standpoint that  
is worthy of it4 ,the sexual  question  
is concerned with nothing less than the 
life of this world to  come4 ,it is for 
this reason that every productive sexual
 union should  be a sacrament2 it       

involves nothing less than the creation 
of a human  lifethe most tremendous act 
of which man or woman can be capable4   
,it is the no less than sacred cause of 
,eugenics or ,race-,culture that  gives 
the sexual life its meaning and the     
dignity which it may rightly  claim1 and
 it is just because the ,swiss thinker  
sees this and never  loses sight of it  
that his work is so immeasurably raised 
above the  ordinary discussions of      
marriage1 prostitution1 venereal        
disease1 and  the like4 ,his claim for  
posterity on the ground of our debt to  
the past  may be amplified by the       
reflection that1 in serving the racial  
life1  and in making its welfare the    
criterion of our sexual ethics1 we are  
serving human beings as real as we are  
ourselves1 and tens or hundreds  for    
units whom we can serve to-day4 ,there  
is always an intervalnine  months at    
leastand no one expects babies or       
politicians to associate  cause and     
effect over such abysses of time2 but   

there are others who  are learning to   
think in generations1 and ,professor    
,forel will yet add  to their number4   
,a ,the ,sexual ,question4 ,rebman1     
,ltd4    ,in his criticisms of alcohol  
and the abuse of capital1 ,professor    
,forel  opposes himself to the most     
powerful of vested interests4 ,well1 if 
you invest your interests in any other  
bank than that of the laws of  life1 you
 or your heirs will find that theirs is 
but a rotten concern4  ,the history of  
organic evolution is proof enough that  
the higher life  and the things which   
buttress it1 8sagging but pertinacious10
 will  always win through in the long   
run4 ,as a direct enemy of human life1  
and notably through its influence upon  
the sexual instinct1 alcohol  is        
certainly doomed4 ,if life is the only  
wealth1 the manufacture of  illth is a  
process too cannibal to be permitted for
 ever4    ,professor ,forel speaks of   
subduing the sexual instinct4 ,i would  
rather speak of transmuting it4 ,the    

direct method of attack is often        
futile1 always necessitous of effort1   
but it is possible for us to  transmute 
our sex-energy into higher forms in our 
individual lives1  thus justifying the  
evolutionary and psychological          
contention that it  is the source of the
 higher activities of man1 of moral     
indignation and  of the 8restless       
energy0 which has changed the surface of
 the earth4  ,as directly interfering   
with this transmutation1 the extent of  
which  probably constitutes the         
essential difference between civilised  
and  savage man1 alcohol is the more to 
be condemned4    ,in what ,professor    
,forel has to say regarding prostitution
 and the  ideal of marriage1 he will win
 assent from all except the profligate  
and those medical men who1 in hideous   
alliance with the protozoon  of syphilis
 and the coccus of gonorrha1 defend     
prostitution and  even acclaim it as the
 necessary complement to marriage4 ,if  
there is a  stronger phrase than most   

damnable of lies to apply to such       
teaching1  here is certainly the time   
for its employment4 ,on this subject of 
prostitution1 ,professor ,forel has said
 the last word in a masterly  chapter of
 ,die ,sexuelle ,frage4 ,in his praise  
of monogamy1 he is only  echoing the    
stern verdict of the agesdelivered a    
thousand ons before  any existing       
religion was born or thought of1 and    
likely to outlast  a whole wilderness of
 their dogmas4 ,the essence of marriage 
,i would  define as common parental care
 of offspring1 and its survival-value   
as consisting in the addition of the    
father's to the mother's care4  ,in the 
absence of parenthood1 a sexual         
association between man and  woman is on
 the same plane as any other human      
association2 it means  neither more nor 
less1 and must be judged as they are    
judged4 ,it is  when the life of the    
world to come is involved that new      
questions  arisequestions as momentous  
as is the difference between the        

production of human life at its best and
 of a child rotten with  syphilis1 or   
permanently blinded to the light as it  
opens its eyes for  the first time1 or  
doomed to intelligence less than a      
dog's4    ,i1 for one1 have no shadow of
 doubt that the ideal of sexual ethics  
will some day be realised1 that         
pre-eminently preventablebecause        
contagiousdiseases like syphilis and    
gonorrha will be made an end  of1 that  
prostitution will disappear with its    
economic cause1 that  we shall make     
parenthood the privilege of the worthy  
alone1 and thus  create on earth a      
better heaven than ever theologians     
dreamed of in  the sky4 8,there are many
 events in the womb of ,time which will 
be  delivered40 ,individuals are mortal1
 and churches1 and creeds1 but ,life  is
 not4 ,already the gap between moss or  
microbe and man is no small  one1 and   
the time to come is very nearly         
8unending long40 ,uranium and  radium   
will see to that4                       

,c4 ,w4 ,,saleeby4                      
,,sexual ,,ethics      ,the two         
conceptions of morality and sexual life 
are frequently  confounded and expressed
 by the same term in the popular usages 
of  speech4 ,the word 8moral0 is        
commonly used to mean sexually pure1    
that  is to say1 continent2 while the   
word 8immoral0 suggests the idea of     
sexual incontinence and debauch4 ,this  
is a misuse of words1 and rests  upon a 
confusion of ideas1 for sexuality has in
 itself nothing to do  with morality4   
,it points1 however1 to the undoubted   
fact that the  sexual impulse1 since it 
has other human beings as its object1   
easily  leads to moral conflicts within 
the breast of the individual4    ,it    
will be convenient to discuss our       
subject under the two heads3 ,i4 ,of    
ethics in general2 and ,,ii4 ,of sexual 
ethics in particular4                   
,i4 ,,ethics      ,ethics is the science
 of morals4 ,morals may be said to      
consist of two  very distinct factors1  

which we will attempt to analyse3    #a4
 ,an instinctive sense1 the conscience1 
sense of duty1 or ethical  impulse1     
which says to us3 8,this shalt thou do1 
and that shalt thou  leave undone40 ,a  
person in whom it is highly developed   
experiences  satisfaction if he obeys   
the 8voice of conscience10 and remorse  
if he  fails to do so4    #b4 ,the      
second factor of morals includes the    
objects of conscience1 that  is1 the    
things which conscience commands or     
forbids4    ,the great philosopher ,kant
 founded upon the instinct of conscience
  his ,categorical ,imperative1 and held
 the further investigation of its       
causes to be unnecessary4 ,if the       
conscience says 8,thou shalt10 one  must
 simply act accordingly4 ,this is1 in   
,kant's opinion1 the absolute  moral    
law1 which bids or forbids an action    
independently of any other              
consideration4    ,the further they     
progress1 however1 the more do reason   
and science  rebel against the          

conception of the ,categorical          
,imperative4 ,kant1  great as he was1   
was not infallible4 ,the imperative of  
the conscience  is in itself no more    
categorical and absolute than that of   
the sexual  impulse1 of fear1 of        
maternal love1 or of other emotions and 
instincts4    ,in the first place daily 
observation shows us the existence of   
people  born conscienceless1 in whom the
 sense of duty is lacking1 who are      
aware of no 8,thou shalt10 and in whose 
eyes other individuals are  merely      
welcome objects for plunder or          
inconvenient hindrances4 ,for  these    
8ethically defective0 persons there can 
be no categorical  imperative1 because  
they have no conception of duty4    ,the
 ethical sense may exist in varying     
degrees of intensity4 ,in some  persons 
the conscience is weak1 in others       
strong2 and there are cases  in which it
 is developed to an exaggerated and     
morbid extent4 ,people of  this type    
suffer pangs of conscience over the     

merest trifle1 reproach  themselves for 
8sins0 which they have never committed1 
or which are no  sins at all1 and make  
themselves and others miserable4 ,how   
can all this  be reconciled with the    
absolute moral law as stated by ,kant8  
,the theory of the ,categorical         
,imperative becomes even more absurd    
when  we consider the actions to which  
men are guided by their consciences4    
,the same habitthe drinking of wine1 for
 instancemay be for one  man a matter of
 duty 7for a ,christian at the          
,eucharist or for an  officer at the    
toast of the ,king72 for another 7the   
,mohammedan7 it  may be forbidden as a  
deadly sin4 ,murder1 which is certainly 
almost  universally prohibited by       
conscience1 is a 8duty0 in time of war1 
and even for certain persons in the     
duel4 ,such instances could be          
multiplied indefinitely4    ,we will    
presently state the profounder reasons  
which prove ,kant's  error2 but we must 
first mention another source of         

pretended ethical  commandments4 ,the   
religions exhibit a remarkable medley of
 various  products of human mystical    
phantasy and human emotions which have  
crystallised and formed themselves into 
legends and dogmas1 and these  latter   
have become interwoven with human morals
 in such a fashion that  they seem at   
first inextricable4    ,the instinct of 
fear and the lust for power1 the        
hypertrophy of the  ,ego and the ethical
 sentiments have here intermingled in a 
thousand  different ways4 ,more         
especially we may mention the fear of   
the unknown1  of darker powers1 and of  
death2 the expansion of the beloved     
,ego1 which  becomes idealised in the   
conception of godhead1 and then         
immortalised2  the feelings of sympathy1
 antipathy and duty towards other       
individuals1  and so forth4 ,the        
mysterious powers which move the        
universe are then  conceived as         
anthropomorphic 7personal7 gods1 or as  
one such ,god4    ,the next stage is the

 attribution of godlike qualities to    
man1  which flatters his vanity         
considerably1 and gives him a sense of  
satisfaction4    ,as a result of this   
habit of thought1 and assisted by the   
hallucinations  of highly imaginative1  
hysterical1 or insane individuals1 there
 have  developed the various conceptions
 of a direct intercourse between the    
,godhead and man4 ,hypnotism and        
psychiatry1 in the respective cases of  
the sane and the insane1 teach us how   
extraordinarily sensitive the  human    
brain is to such impressions4    ,in    
this way the legendary revelations1     
according to which ,god has  manifested 
himself directly and personally to      
certain individuals1  and dictated to   
them commandments for the guidance of   
,humanity1 have  resulted4    ,in this1 
and in no other way1 has come into      
existence the social  tyranny of        
religious dogmas4 ,certain men have made
 ,god in their  own image1 and have1 in 
the course of centuries1 imposed their  

own  handiwork upon whole nations1      
mainly by means of the organising       
ability of their more ambitious         
successors4 ,even to-day such prophets  
frequently arise1 both within and       
without the walls of lunatic  asylums4  
,each one declares that he alone        
possesses the true revelation4    ,the  
divine injunctions vary considerably    
according to the different  religions1  
and are often mutually contradictory4   
,among them are  commandments relating  
to the ,godhead which have nothing to do
 with  natural moral law1 and yet are   
amalgamated with it4 ,some of these are 
from the human point of view frankly    
immoral4 ,many1 on the other hand1      
represent the precepts of a more or less
 suitable moral code1 which  varies     
according to the personal views of the  
founder of the religion4    ,the ,koran 
ordains polygamy and forbids the use of 
wine1 while modern  ,christianity allows
 the latter and ordains monogamy4 ,both 
,moses and  ,mohammed1 however1 regard  

woman as subordinate to man1 and as his 
private property2 a view which          
contradicts a higher and at the same    
time a more natural moral law4          
,mental science has now the hardihood to
 maintain1 ,kant and the  religious     
dogmas notwithstanding1 that the moral  
law is completely  accessible to its    
investigations2 that true human ethics  
can be founded  upon human nature alone2
 that the dogmas and commandments of    
pretended  revelation serve only to     
check a progressively higher development
  of morals2 and that the dogma which   
holds out promises of heaven or  threats
 of hell in the hereafter is in its     
effect actually immoral1  inasmuch as it
 seeks to regulate the moral conduct of 
men by purely  selfish motivesby the aid
 of a bill of exchange upon the future  
life1  so to speak4                     
99       99       99       99       99  
,in order to understand natural human   
ethics we must consider its  natural    
source1 that is to say1 the origin of   

the sense of duty or  social conscience4
    ,the sense of duty is1 as an        
inclination1 inborn1 and therefore      
hereditary4 ,it can indeed be developed 
or dulled by education1 but it  cannot  
be acquired2 and only diseases of the   
brain can destroy it where  it once     
clearly exists4 ,what is actually       
inculcated or acquired1 as  the case may
 be1 is not the conscience1 but the     
object towards which  it is directed1 as
 is the case with the feeling of shame  
or modesty4  ,just as the ,european     
woman is ashamed to exhibit her bare    
legs1 but not  her face1 while with the 
,turkish woman the reverse holds true1  
so the  objects of the conscience1      
according to acquired local customs1 can
  be absolutely opposed to one another1 
or at least very different in  their    
nature4 ,they have1 however1 for the    
most part certain features  in common1  
which are suited to the requirements of 
human nature4 ,the  reason for this we  
shall see below4                        

99       99       99       99       99  
,from what does conscience1 or the sense
 of duty1 arise8 ,first of all  from a  
conflict between two groups of          
instinctive emotions allied with        
instinctive impulses3 7#a7 the group of 
so-called egoistic feelings and         
impulses1 directed towards              
self-preservation and                   
self-gratification2  and 7#b7 the group 
of sympathetic or altruistic impulses   
directed  towards the preservation and  
well-being of others4    ,if ,i feel    
sympathy or love for a person1 an       
animal1 or an object1 ,i  suffer        
personally and feel displeasure as soon 
as the object of my  sympathy suffers or
 is endangered4 ,hence the words        
compassion and  sympathy 7suffering     
with74 ,i therefore seek to help the    
object of my  sympathy1 to save him even
 at the risk of personal injury2 and    
thence  the conflict arises4 ,if my     
egotism triumphs ,i do not come to his  
aid1  or at most only do so if ,i risk  

nothing thereby4 ,if1 on the other hand1
  my sense of sympathy is victorious1 ,i
 sacrifice myself4    ,in the former    
instance ,i experience a feeling of     
dissatisfaction1 the  feeling of        
neglected duty and of remorse2 in the   
latter ,i have the  pleasurable         
sensation of duty fulfilled4 ,and yet   
the nature of the  object matters       
little4 ,only the intensity of the      
sympathy1 together  with the individual 
development of the conscience1 determine
 the  intensity of the sense of duty in 
any given case4 ,an insane person  can  
feel the most vehement sense of duty or 
remorse without any real  object1 or as 
the result of entirely perverted        
conceptions4    ,as every living        
creature1 particularly if it possesses a
 separate  nervous system1 has the      
instinct of self-preservation1 the      
conscience  therefore results directly  
from the conflict between this instinct 
and the secondary emotions of altruistic
 sympathy4 ,these latter are  of later  

origin1 and have for the most part been 
evolved from the  attraction between the
 sexes 7sexual love71 or from the       
relationship of  parents to the         
offspring dependent upon them 7parental 
love74    ,the first feelings of duty   
and of sympathy in the animal kingdom   
are  therefore confined to the family1  
and adapted to the preservation  of the 
species4 ,they are also exclusive1 and  
may only persist for  a short time 7as  
in the case of cats71 but frequently    
they are of  lifelong duration4 ,the    
conjugal fidelity of certain apes and   
parrots is  exemplary4    ,but the      
necessity of protection against common  
foes brought about  in the case of many 
animals a ripening of the sense of      
sympathy1  and it became extended to    
whole groups1 so that here and there    
free  communities 7swallows1 buffaloes1 
monkeys7 have resulted4 ,finally        
certain species have developed the      
senses of sympathy and duty to such  an 
extent that they have led to a complete 

anarchistic ,socialism1 as  is the case 
among wasps1 bees1 and ants4 ,here the  
social sense has so  far overcome both  
egotism and altruism limited to a few   
individuals  that it wholly dominates   
them4 ,the individual devotes his whole 
energy  and labour to the communal      
existence1 and even sacrifices his life 
for  this object4 ,he never1 however1   
sacrifices his life for another single  
member of the community1 unless the     
latter is of primary importance for  the
 maintenance of the species4 ,one       
worker-bee does not immolate itself  for
 another1 but does so without hesitation
 for the queen and the hive4  ,it will  
even empty the whole contents of its    
stomach into the queen  bee's mouth and 
starve in order to save her4 ,the       
altruism of the ants  and the bees knows
 nothing of family affection or sexual  
love2 it is  confined absolutely to the 
hive or nest4 ,different beehives or    
ants'  nests are either inimical or     
indifferent to one another4    ,nearer  

to man stand the higher mammals4 ,every 
one is aware of the  sentiments of      
sympathy and duty in the dog1 for       
instance4 ,in man  himself these        
affections are pre-eminently domestic1  
as may be seen in  the love of mother   
and child1 husband and wife1 father and 
son1 and in  all the obligations thus   
contracted4 ,but they also have a       
considerable  tendency to extend to     
other intimate objects or persons with  
whom the  individual frequently comes   
into contactto friends1 animals1 etc4   
,we can also observe this inclination   
among bees and ants1 where  strangers   
are received into the hive or nest after
 a short period  of familiarisation4    
,but among mankind the tendency always  
maintains  a strongly individual        
character4 ,the result is on the one    
hand a  grouping into communities1 such 
as castes1 tribes1 and nations2 and on  
the other a host of individual          
friendships and enmities4    ,this      
fundamentally individual character of   

the human sense of sympathy  rests      
primarily upon the fact that our nearest
 ancestors in the animal  world1 the    
parents of the existing anthropoid apes1
 were domestic  and solitary1 while our 
primeval ancestors lived in numberless  
tiny  communities1 inimical to one      
another4    ,in this way there appeared 
among mankind instinctive and exclusive 
impulses of sympathy and of duty1       
combined with intensely selfish         
predatory desires4 ,the extraordinary   
complexity of the human brain  is       
responsible for the strange             
many-sidedness of character which       
resulted4 ,for example1 crime and       
heroism developed side by side2 child   
murder1 parricide1 rapine and robbery1  
slavery1 war1 and in particular  the    
vilest subjugation of woman as an       
article of commerce or a beast  of      
burdenthese represent the fruits of     
egotism and its attendant  cunning and  
meanness4 ,on the other hand we see     
self-sacrifice1 valour1  heroic         

martyrdom1 patriotism1 sense of justice1
 asceticism1 pity for  the weak1 and    
persistent labour for the family and the
 ,state1 resulting  as the fruits of the
 instinct of sympathy and the social    
sense4    ,the primitive sense of duty1 
which arose from direct assistance      
rendered to the object of sympathy1 is  
now being enlarged by a higher  racial  
and individual development1 and is1     
indeed1 resolving itself  into a        
universal inclination to subdue egoistic
 instincts and passions4    ,if from a  
sense of duty ,i do something which is  
wearisome or dangerous1  it is for the  
most part no longer out of direct       
sympathy with the  particular object4   
,the primeval impulse 7which led to     
conflict7  is becoming independent1 and 
is taking the form of a higher and      
secondary instinct1 tending towards the 
suppression of baser desires  and       
weaknesses4 ,and yet it is necessary1 in
 order to prevent the  degeneration of  
this instinct1 that the objects towards 

which it is  directed shall be ever more
 adequately and better suited to the    
social  welfare of the community4       
99       99       99       99       99  
,from the above brief sketch1 which is  
based upon the theory of  evolution and 
the researches of science1 it is clear  
as the day that  moral laws can only be 
relative4 ,they were always relative to 
the  family1 to the tribe1 to the       
fatherland2 they must become relative   
to mankind4 ,the racial 7that is1       
inherited and instinctive7 social  sense
 in man is unfortunately very variable  
in individual cases4 ,in  the average it
 is extremely weak and chiefly directed 
towards a few  individuals4 ,moreover1  
as the result of centuries of bad habits
 and  ancient prejudices1 its objects   
are falsely or unsuitably taught in     
process of educating children4 ,instead 
of the child's sense of duty  being     
directed to the necessity of labour and 
social sacrifice for  mankind as a whole
 and posterity in particular1 it is     

directed towards  false codes of honour1
 local patriotism1 family exclusiveness1
 private  property1 pretended divine    
commandments1 and so forth4    ,the     
,earth is small1 and human intercourse  
becomes more extensive every  year2 the 
union of all civilised peoples into a   
single great civilised  community is    
inevitable4 ,ethics must1 therefore1 as 
far as reason  permits1 be directed     
towards this object4 ,we require animals
 and plants  in order to live1 so that  
we can further extend our altruism at   
most  to a moderate protection of other 
animals1 if we are to avoid injury  to  
our own race4 ,we may remark in passing 
that the altruism of many  lovers of    
animals1 who prefer their favourite pets
 to human beings and  to the social     
welfare1 is typical of the exclusiveness
 and stupidity of  misdirected impulses 
of sympathy4    ,morality must therefore
 in the future consist of a common      
social  impulseit must itself become    
social4 ,this impulse must overthrow not

  only egotism1 but also the            
exclusiveness of individual sympathies4 
,we  are still1 alas1 far from this     
goal6 ,the family is often a thieves'   
kitchen2 patriotism is a prolific parent
 of wars2 while communities and         
societies1 however noble their objects  
may be1 readily degenerate into  petty  
sects and cliques4    ,and now comes yet
 another difficulty1 namely1 the        
frequent lack of  harmony between the   
ethical motives which inspire an action 
and its  real moral value4              
8,ich bin      ,ein ,theil von jener    
,kraft      ,die stets das ,bse will    
,und stets das ,gute schafft10    says  
,mephistopheles in ,goethe's ,faust4,b  
,let us say often instead  of always1   
and mention also that other ,power which
 often wills the  good and yet does the 
evil1 and we have the well-known picture
 of  the intelligent1 ambitious egotist1
 who1 without any sense of duty1        
achieves great and good results2 and    
that of the foolish1 infatuated         

altruist1 who devotes the whole might of
 his zeal for duty to the  service of   
socially pernicious forces6    ,b 8,i am
 a part of that power which always wills
 the evil and always  does the good40   
99       99       99       99       99  
,as a result of exaggerating the        
above-mentioned phenomena certain       
theorists have imagined that ethics can 
be founded upon pure egotism4  ,but this
 is a mistake4 ,without the altruistic  
impulses of sympathy  and duty among its
 individual members no common social    
existence can  thrive2 on the contrary1 
it must degenerate4    ,the power of the
 emotions in man is much too strong to  
allow of any  other result4 ,any one who
 imagines that he is completely master  
of his  emotions makes1 if possible1 a  
still greater mistake than one who avows
  that he has never lied1 or that his   
actions are governed by free-will4  ,all
 human morality is bound up with these  
impulses and emotions4  ,socialism1 for 
instance1 will become moral1 or else it 

will not come  to pass4 ,without the    
support of the social conscience of     
mankind it  cannot become moral4 ,every 
effort must therefore be directed       
towards  strengthening the social       
conscience4    ,the falsity of the      
theory of absolute good and evil is     
demonstrated by  the whole disposition  
of a world in which living creatures are
 designed  to prey upon one another4    
,when a spider devours a fly it is good 
for  the spider and bad for the fly4    
,the ethical value of the act itself is 
therefore purely relative4    ,it is    
just the same with human ethics4 ,to    
attempt to explain all the  evil in the 
world by the sin of ,adam is to         
attribute a miserable  incapacity to    
,god4 ,the same holds true of the       
attempts of certain  modern ,protestants
 to set up the dogma of a progressive   
revelation1  in order to bring the older
 dogmas into harmony with the theory of 
evolution and descent4 ,all these       
halting exegeses are only new models  of

 the artificial drags which theology    
seeks to impose upon the free  research 
of science4    ,altruism and egotism    
stand only in relative opposition4      
,among ants  and bees they are          
instinctively adjusted to one another   
with wonderful  harmony1 and are rarely1
 if ever1 found in conflict4 ,this      
result  can and must be striven after by
 mankind1 however great may be the      
difficulties presented by our hereditary
 nature4 ,for its achievement a         
harmonious co-operation of the          
hereditary social conscience with reason
  and knowledge is absolutely necessary4
    ,i must briefly mention two other   
points4 ,firstly1 morality and social   
or race hygiene become one and the same 
thing directly we include in  our       
conception of hygiene a healthy         
condition of the brain or soul1  and    
subordinate the individual hygiene to   
that of society in general4  ,then      
everything socially unhygienic is       
immoral1 and everything immoral         

socially unhygienic4 ,if1 for instance1 
,i ruin a healthy1 active member  of    
society1 in order possibly to achieve   
the salvation of an incurably  diseased 
criminal1 ,i am committing1 although    
from altruistic motives1  an act which  
is injurious from the point of view both
 of ethics and  social hygiene1 and     
therefore evil and immoral4             
,secondly1 the boundaries of            
jurisprudence and of ethics are by no   
means  clear4 ,jurisprudence is more    
narrowly confined4 ,it has no right to  
lay  claim to or to pass a verdict upon 
everything which ethics may discover  or
 attain4 ,laws and the constraint they  
imply are a necessary evil1  a crutch   
for the lame and defective social       
conscience4 ,they must be  reduced to an
 indispensable minimum4 ,the ethical and
 social instincts1  on the other hand1  
can never be too highly developed4      
,humanity must  gradually develop in the
 future to such a point that            
jurisprudence may  be completely        

replaced by an instinctive and          
inculcated social impulse4        8,es  
erben sich ,gesetz und ,rechte          
,wie eine ew'ge ,krankheit fort40,c     
,c 8,laws and statutes pass on in       
heritage1 like an eternal               
disease40,goethe1 ,faust4    ,in order  
now properly to understand our actual   
subject1 viz4 sexual  ethics1 we must   
state the fact that an action1 as well  
as the motives  which inspire it1 may be
 either 7#a7 ethically positive1 i4e4   
good2  7#b7 ethically negative1 i4e4    
evil2 or 7#c7 ethically indifferent1    
i4e4 without any relation to morals4    
,in their relationship to morals an     
action and its motive may be  completely
 independent of one another1 as we have 
already seen4    ,we must further note  
that there are various degrees of duty1 
and that  from this cause conflicts may 
arise4 ,there are duties towards one's  
self1 which serve to increase the worth1
 and particularly the social  worth1 of 
the individual by self-culture and      

education4 ,in these days  of effeminate
 culture it is too often forgotten that 
self-discipline  and restraint1 and even
 a certain degree of asceticism1 fit the
  individual for freedom and happiness1 
while the craving for pleasure  makes   
him useless and dependent4    ,then     
there are duties towards the family and 
those nearer to us1  towards the ,state1
 towards existing ,humanity1 and towards
 posterity4  ,this last duty is the     
highest of all4 ,everything that we     
enjoy to-day  in culture and knowledge  
we owe to the toil1 the suffering1 and  
often  the martyrdom of our forefathers4
 ,our most sacred duty is1 therefore1   
to secure for our descendants a loftier1
 happier and worthier existence  than   
our own4    ,speaking generally1 a      
rational system of morals must          
subordinate the  welfare of the         
individual to that of the community at  
large4 ,a man who  is unprejudiced and  
possesses the ethical and social        
instinct will  therefore hold it as a   

principle first of all to do no man any 
injury2  then to develop his own        
individuality as highly as possible1    
which will  be both for his own good and
 that of the community2 and as far as in
  him lies to be of service to others   
and to ,humanity4    ,from this we may  
derive the following commandment of     
sexual ethics3    ,thou shalt take heed 
in thy sexual desire1 in its            
manifestations in  thy soul1 and chiefly
 in thy sexual acts1 that thou do no    
hurt to  thyself nor another1 nor1 above
 all1 to the race of men2 but shalt     
strive with thy might to increase the   
worth of each and all4                  
,,ii4 ,,sexual ,,ethics      ,everything
 that we have up to the present said of 
ethics and the social  sense in general 
applies also to sexual ethics in        
particular4 ,the  only essential thing  
is to discuss the matter without        
prejudice1 and  to put aside the ancient
 traditions of mystagogy1 dogma1 and    
custom4  ,this should be comparatively  

easy when we consider our present-day   
conventions1 hypocritical as they are to
 the point of nausea1 and the  manner in
 which they support the right of the    
stronger and other rank  abuses under   
the false cloak of morality4    ,in     
itself the sexual desire is neither     
moral nor immoral4 ,it is simply  an    
instinct adapted to the reproduction of 
the species4 ,the common  confusion of  
sexuality with immorality is1 ,i repeat1
 entirely erroneous4  ,a man without    
sexual feeling must of course be        
extraordinarily 8moral0  in his sex     
relationships1 and yet he can be the    
greatest scoundrel  imaginable4 ,his    
sexual coldness and indifference have   
not the smallest  ethical value4        
,according to the definition given      
above1 we may classify every sexual     
desire as ethically positive if it is of
 benefit to individuals1  to society1   
and especially to the race 7that is1 to 
posterity72 as  ethically negative if it
 does injury to any or all of these2 and

 as  ethically indifferent if it neither
 does injury nor is of any service4  ,at
 the same time we must observe the      
ethical gradation3 7#a7 the race1  7#b7 
society1 7#c7 the more intimate         
surroundings or family1 and 7#d7  the   
individual self4    ,when we come to    
examine the concrete cases more closely 
we find that  the circumstances         
attendant upon the gratification of the 
sexual  desire1 and the consequences of 
this gratification1 lead to conflicts   
with morality far more frequently than  
does the sexual act itself4    ,in the  
first place even the normal reproduction
 of human beings  may become immoral1 in
 that it may do injury to the race or to
  individuals4 ,malthus pointed out this
 fact4 ,habitable space upon the  earth 
is limited1 while1 on the other hand1   
the procreative capacity  of mankind is 
unlimited4 ,if unlimited reproduction is
 permitted1 it  is possible that the    
existing space may be insufficient to   
meet the  needs of the enormous         

multitudes of men which must result4    
,the latter  may then fall victims to   
famine and distress1 as in the case of  
the  ,chinese1 or the rabbits of        
,australia2 and only disease1           
starvation1 or  slaughter can bring     
about a return to the normal condition4 
,it must  be obvious to every unbiassed 
person that this is not moral4 ,and  as 
there are harmless methods of regulating
 the number of births and  to some      
extent the quality of the offspring1 the
 just and proper use  of these methods  
must be described as ethically positive4
 ,everything  is moral which makes for  
the happiness and well-being of society2
  everything immoral which prejudices or
 endangers it4    ,there can1 however1  
be too few people in the world2 and     
there is  everywhere a great dearth of  
men and women wholly sound in mind and  
body1 light-hearted1 unselfish1         
industrious1 persevering1 intelligent1  
able and yet well-intentioned1          
peaceable1 and honest4    ,on the other 

hand1 we have a monstrous superabundance
 of feeble1  sickly1 mentally perverted1
 criminally disposed1 idle1 treacherous1
  vain1 crafty1 covetous1 passionate1   
capricious1 and untrustworthy           
individuals1 whose claims upon others   
are inexhaustible1 while their  own     
services to society are either valueless
 or actually harmful4    ,while the     
first-mentioned class produce far more  
than they consume1  it is appalling to  
think of the vast store of human energy 
and human  life which goes to waste in  
sick-rooms1 lunatic asylums1 hospitals1 
and prisons4 ,and if we look more       
closely we find outside these           
institutions1 and under no restraint1 a 
still vaster army of human  sharks1 who 
prey physically and mentally upon       
society1 and are a burden  upon the     
industrious community4 ,the greater     
number of these useless  pests owe their
 faults to an hereditarily defective    
constitution of the  protoplasmic germs 
which brought them into being2 and      

therefore a sound  system of racial     
ethics demands rational selection in    
breeding4    ,equally destructive1      
however1 are external conditions and    
habits of  life1 such as the use of     
alcohol1 resulting as they do in        
paralysis  of energy1 confusion of the  
mind1 and degeneration of the cells     
7blastophthory74                        
99       99       99       99       99  
,the libido sexualis1 or sexual desire  
in mankind is infinitely  stronger than 
is necessary for the reproduction of the
 race4 ,man has no  breeding season2 he 
is always ready for sexual intercourse4 
,although  the number of women in the   
aggregate only slightly exceeds that of 
men1  the male has usually an           
instinctive inclination to polygamy4    
,luther  accurately estimated the normal
 requirements of a healthy man in the   
prime of life at on the average two to  
three sexual connections in  each week2 
and yet this is far in excess of what is
 necessary for the  procreation of      

children in a monogamous marriage4 ,it  
is1 moreover1 well  known that a man can
 even considerably exceed the above     
number without  injury to his health1   
and there are women whose needs in this 
respect  are actually greater than those
 of men4    ,it therefore follows that  
the widespread artificial excitement of 
the  sexual desire from motives of      
sensuality is harmful from the          
standpoint  both of ethics and of social
 hygiene4    ,we cannot1 it is true1 be 
held responsible for a natural instinct 
inherited from our ancestors4 ,but we   
must seek to subdue this instinct  as   
far as possible1 not to excite and      
stimulate it by artificial means4       
,already there is more than enough      
purposeless1 and therefore ethically    
indifferent1 sexual intercourse4    ,and
 yet ,tolstoy is wrong in wishing to    
forbid this4 ,as long as it does  no    
actual harm we must tolerate it1 the    
more so because the happiness  of the   
individual and the cheerfulness with    

which he labours are so  often dependent
 upon the normal satisfaction of his    
instincts4    ,within the limits        
indicated above1 the gratification of   
the sexual  instinct1 whether in the    
case of man or woman1 is in itself      
ethically  indifferent1 provided it does
 not result in the procreation of       
children4 ,we have already dealt with   
the ethical value of procreation1  which
 depends upon the nature of the results 
expected4 ,and we are  therefore bold   
enough to declare that every sexual     
connection which  does not injure either
 of the two persons who take part in it1
 or any  third person1 and which1       
moreover1 can do no injury to the child 
which  may be engendered by it1 is in   
itself ethically indifferent1 and cannot
  therefore be immoral4    ,we have     
certainly imposed considerable          
modifications in this sentence1  for it 
is possible for a perfectly normal      
sexual connection to do  untold injury1 
especially to the woman and the child   

she bears2 so  that an act which is in  
theory not immoral may become so in     
practice1  or may give rise to grave    
moral conflicts4 ,this often happens at 
the  present time as the result of our  
prejudices1 established customs1 and    
unjust laws4    ,from the standpoint of 
sexual ethics the ideal marriage is     
undoubtedly  a monogamous union1 resting
 upon mutual and enduring affection and 
loyalty1 and consummated by the birth of
 several children2 a union in  which the
 husband may be from six to twelve years
 older than the wife1  and both must be 
robust in mind and body4    ,this ideal 
state of things is not as rare as our   
modern pessimists  would have us        
believe1 but neither is it especially   
common4 ,moreover1  if this marriage is 
to reach that perfection which it can   
and must  attain1 it must be completely 
free1 that is to say1 both parties must 
be absolutely equal before the law1 and 
no external compulsion other  than that 
of common obligations towards the       

children must bind them to  one another4
 ,to this end a complete separation of  
property1 and a just  and proper        
valuation of every service performed by 
the wife as well as  the husband are of 
the first importance4    ,from the      
aforesaid it must by no means be        
inferred that every person is  to yield 
without restraint to his sexual desires4
 ,unfortunately this  fundamentally     
false conception of free marriage and   
free love is at  the present time       
widespread1 and it cannot be too        
vigorously combated4  ,in the first     
place1 two persons are concerned in the 
sexual act1 and  any exercise of        
constraint by one upon the other is     
immoral and even  criminal4 ,the same   
holds true of every seduction4          
,moreover1 the highest freedom of man   
lies in his mastery of self4 ,the  only 
man who is truly free is the man who is 
able to control his lower  instincts4   
,the compulsion which must be exercised 
in a mutually happy  sex relationship   

conformable to ethical principle must1  
however1 be no  external legal          
compulsion1 but an inward               
self-repression4 ,fidelity in  marriage 
must be a matter of mutual trust and yet
 a matter of honour4  ,the ,state and   
the laws cannot compel it1 and have     
never been able to do  so2 external     
constraint begets only hypocrisy1       
strife1 and treachery4  ,on the other   
hand the ,state and the law must1 as    
time goes on1 become  more and more     
adapted to the protection of the        
helpless offspring of  sex unions4      
,both parents1 in proportion to their   
fitness and ability1 must be  made      
responsible for the support of their    
children4 ,it is in the  highest degree 
immoral to make a distinction between   
legitimate and  illegitimate children1  
and so to expose them and their mothers 
to  public disgrace because of the      
fulfilment of a natural function4 ,is   
it not senseless1 from the standpoint   
both of ethics and of law1 to  declare  

the existence of a child1 and therefore 
of a human being1 to be  legal or       
illegal1 or to speak of 8natural        
children10 as if the others  were       
unnatural6 ,in what bureaucratic brain  
can such an idea have first  arisen8 ,it
 is only a remnant of a barbarous code  
of morals1 based upon  the grossest     
prejudice4 ,antiquity1 alas1 justifies  
everythingeven  crime6                  
99       99       99       99       99  
,every woman who is healthy and strong  
should be proud of becoming a  mother4  
,if sexual intercourse were frankly and 
naturally treated as one  of the most   
important acts in human life1 the       
paternity of the child  would be easily 
ascertainable4 ,a woman should not wait 
until the birth  of the child before    
speaking of it1 but should promptly make
 a formal  declaration as to its        
parentage to the registrar of births as 
soon as  she becomes aware of her       
pregnancy4 ,this would be easily        
practicable  if all girls received      

proper instruction regarding the most   
important  function of their lives4     
,instead of this1 everything is now     
concealed  from them1 and they are      
brought up in gross ignorance of their  
sexual  nature and duties4    ,if every 
pregnancy were at once legally          
recognised in this way1 and if  the law 
would determine the responsibilities of 
both parents towards  their offspring1  
untrammelled by marriage laws and with  
the well-being  of society as its only  
aim1 the most pressing need of our time1
 from  the standpoint of sexual ethics1 
would be satisfied4 ,a complete         
equality can only be attained by naming 
all children after the mother4  ,this   
is1 moreover1 the only rational and just
 system4 ,it was formerly  the custom   
among many primitive peoples4    ,none  
of these reforms1 however1 need in any  
way debar the formation of  voluntary   
marriage contracts4 ,such contracts are1
 indeed1 distinctly  advisable1 for the 
voluntary resolve of two people to      

remain faithful  to one another1 and to 
build up a permanent home for their     
children1 is  at once the best1 truest1 
and most natural foundation of marriage4
    ,but no one can foresee the future1 
and therefore simple facilities for     
divorce must be provided in case it     
becomes intolerable or inexpedient  for 
the two persons to live together any    
longer4 ,a divorce must take  place if  
one or both of the parties wish for it4 
,the ,state and the ,law  must only have
 the right to demand the fulfilment by  
the parents of  all obligations towards 
their children4 ,marriage contracts for 
a fixed  period are therefore as such   
not immoral4 ,such agreements have even 
been recommended by the ,christian      
philosopher ,charles ,secrtan1 in his   
book ,le ,droit de la ,femme4           
,sterile marriages1 or other sex        
relationships1 must be free4 ,the law   
has no concern with them as long as they
 do not involve injury to  any one's    
property1 health1 or personal will4     

,they are in themselves  ethically      
indifferent4    ,on the other hand1 all 
sexual intercourse which is bought or   
sold1  such as marriage for money1 the  
keeping of paid mistresses1 and the     
whole system of prostitution1 is        
immoral1 because it is corrupting and   
devoid of love1 and amounts simply to   
plunder by the aid of money4            
,prostitution is a hotbed of sexual     
vices and abnormal practices4 ,by  its  
means the sexual instinct is perverted  
and led astray into every  imaginable   
bypath1 while women are degraded in the 
basest of all  slaveries4    ,most      
repulsive of all1 from the point of view
 of ethics1 is the trade  in prostitutes
 known as the 8white slave traffic10    
with its criminal  devices for the      
enticement1 intimidation1 and seduction 
of young girls4  ,the traffic in        
waitresses for cafs and beer-gardens is 
often little  better4 ,it is sad enough 
to reflect that these loathsome         
outgrowths  of sexual immorality often  

still enjoy the protection of the       
,state1  and that many medical men      
defend their continuance under the      
pretext  of hygiene4 ,it is just in this
 very respect that we see that social   
hygiene and ethics are one and the same 
thing4 ,only the idiotic  one-sidedness 
of your specialist could declare such a 
monstrosity as  ,state-established      
prostitution to be hygienic4 ,a system  
which makes for  the mental and physical
 ruin of the race cannot be hygienic1   
and the  delusion that by its aid men   
are protected from venereal disease is  
in  direct conflict with the actual     
facts4    ,moreover1 sexual intercourse 
which is bought and sold has no relation
  to love4 ,as a mode of gratifying the 
sex instinct it stands even lower  in   
the moral scale than the habit of       
self-abuse4 ,and any man who makes  use 
of prostitution becomes an accomplice in
 creating this miserable  class of      
outcasts whom we speak of as            
8unfortunates40 ,in short1  whoremongery

 and prostitution are a social cancer1  
and therefore in  the highest degree    
immoral4 ,they furnish an instance of   
the manner in  which money corrupts our 
whole civilisation4 ,this corrupting    
influence1  with its robbery of one man 
by another1 makes itself felt in every  
department of life1 and is exercised by 
every form of private capital4    ,the  
climax of immorality in the cult of     
,mammon is reached1 however1  by the    
capital employed in maintaining the two 
great evils of alcohol  and             
prostitution1 both of which act as      
bloodsuckers upon the vitality  of the  
individual1 the race1 and all that is   
holiest in men4 ,these  two forms of    
capital work hand in hand1 fashioning   
the goddess of  love in the likeness of 
a lewd1 sordid harlot1 with the man as  
at  once her ravisher and her victim4   
,they are also the worst enemies of  our
 descendants1 whose procreation is often
 undertaken in a moment of              
intoxication1 and whose lives are       

exposed to the risk of alcoholic        
degeneration or venereal disease6       
,these1 therefore1 are the chief foes of
 sexual morality3 the struggle  for     
wealth 7as exemplified in the domination
 of private capital7 and  the use of    
alcohol4 ,let us combat both in the name
 of ethics4 8,in hoc  signo vincemus60  
99       99       99       99       99  
,the following will1 ,i hope1 make my   
meaning still clearer4    ,in sexual    
ethics many diseases and abnormalities  
play1 of course1  a great part4 ,first  
of all there are the venereal diseases1 
and  particularly syphilis and gonorrha1
 which often destroy family  happiness  
and endanger the offspring4 ,it is too  
often forgotten that  chronic gonorrha  
can poison marriage1 and that decay of  
the spinal  marrow 7locomotor ataxia7   
and the so-called softening of the brain
  7progressive or general paralysis7 are
 nothing else than a very late  result  
of syphilis1 appearing from ten to      
twenty years after infection4    ,in a  

brief statistical discussion of the     
question1 based upon medical            
information1 ,i have shown that         
seventy-five per cent of venereal       
infections are acquired while in a state
 of alcoholic excitement4 ,in  the vast 
majority of these cases the infection is
 communicated by  means of prostitution1
 which1 as the result of the incredibly 
numerous  and varied sex relationships  
of the women1 serves simply as a vast   
manufactory of venereal diseases4    ,it
 is true that married women are often   
infected by their husbands  or lovers1  
but this is only a result of the        
previous visits of the  latter to houses
 of ill-fame4 ,hygiene and morals both  
suffer serious  injury in this way4 ,any
 one who is infected1 and nevertheless  
has  sexual connection with a person not
 infected in the same way1 commits  a   
basely immoral act1 if not a crime4     
,this is done1 however1 daily1  when the
 infection is concealed4 ,nay1 more1 the
 medical men who  officially visit and  

examine prostitutes are well aware that 
they can  at most only temporarily      
remedy a few of the worst symptoms1 and 
that  they are powerless to cure the    
disease itself4 ,in spite of this such  
women are set at liberty once more to   
carry on their disastrous trade6  ,and  
very few prostitutes ever completely    
escape venereal infection4    ,these are
 the fruits of paid 8love10 maintained  
chiefly by the  drinking habits of the  
present day4 ,it is plain that the chief
 task of  sexual ethics must be the     
cleansing of this ,augean stable4 ,there
 are1  however1 a host of other social  
evils of a similar kind1 such as the    
seduction and exploitation of           
waitresses1 women factory workers1 and  
so forth4 ,these abuses belong to the   
same domain and present the same        
opportunities of infection4             
99       99       99       99       99  
,the various perversions of the sexual  
instinct constitute another  prolific   
source of disaster4 ,most of these are  

hereditary1 and  therefore inborn4 ,we  
will only briefly mention sadism 7the   
combination  of acts of cruelty and     
violence with sexual gratification71    
masochism  7sexual gratification        
combined with the passive endurance of  
similar  cruelty and violence71 inverted
 sexual feeling 7homosexuality71        
fetishism 7sexual attraction for        
inanimate objects71 exhibitionism1      
sodomy1 etc4    ,the unfortunate people 
who suffer from these perversions are   
treated  unjustly and1 for the most     
part1 far too harshly4 ,perverse        
instincts  which injure no one when     
carried into practice 7fetishism1 for   
example71 are ethically indifferent and 
harmless1 in that their  possessors1    
generally speaking1 do not multiply4 ,it
 is1 however1  immoral for such persons 
to marry4 ,any one who suffers from an  
hereditary perversion of the sex        
instinct should avoid marriage and all  
procreation of children4    ,but if the 
pervert can only gratify his instinct by

 injuring other  people1 he must be     
regarded as a dangerous lunatic1 and    
placed under  curative treatment4 ,there
 must1 however1 be no question of legal 
punishment4 ,the foregoing treatment is 
above all necessary in the case  of     
sadists 7who frequently commit murder7  
and in that of persons of  unsound mind 
who violate children4 ,homosexual       
persons 7i4e4 men or  women whose sexual
 inclination is for their own sex7 are1 
on the other  hand1 comparatively       
harmless as long as they direct their   
attentions to  adults1 and provided     
there is no seduction or use of         
compulsion4 ,the  same holds good in the
 case of other perversions such as      
inclination  for animals4 ,our laws are 
still entirely at fault in these        
matters1 and  inflict punishment upon   
the basis of ancient theological dogmas4
    ,the case of perversions acquired by
 suggestion1 evil example1 or  frequent 
repetition is somewhat different4 ,these
 latter are much more  readily curable4 

,perverted sexual habits often arise    
from a craving for variety1 or as       
makeshifts adopted when the opportunity 
for normal sex intercourse is  denied4  
,our efforts must be directed towards   
removing these causes by  raising the   
general standard of social morals4      
,religious morality has been the cause  
of untold mischief in this matter  of   
sexual perversions by representing as   
great sins and crimes actions  which are
 in reality the result of a diseased    
mental state4    ,the habit of          
self-abuse is also extremely variable in
 its origin4 ,it  arises usually as a   
makeshift1 but often as the result of   
evil example4  ,it may also 7although   
less frequently7 be inherited1 or       
originate from  nervous trouble1 while  
in other cases it is prompted by        
mechanical  causes 7phimosis1 worms1 or 
gymnastic exercises74 ,there is no      
greater  blunder than that of           
exaggerating its importance by          
representing  it as a horrible and      

extremely dangerous vice4 ,it must be   
cured by  pacification and soothing1 by 
strengthening of the will1 and in some  
cases by providing the means of normal  
sexual intercourse 7not1  however1 by   
means of prostitution74 ,this is the    
only proper treatment  of self-abuse1   
which is not as dangerous as is commonly
 maintained4 ,in  this1 as in all other 
cases1 our conception of sexual ethics  
will point  out the right path4         
99       99       99       99       99  
,abnormalities of the brain or mind1    
especially constitutional  7hereditary7 
mental inferiorities1 such as weakness  
of will-power1  moral idiocy 7inherent  
lack of conscience71 epilepsy1 hysteria1
  hypochondria1 kleptomania1 etc41      
together with all acquired mental       
troubles1 are the cause of innumerable  
sexual disorders and perversions2  of   
vices1 crimes1 and misdeeds of every    
description2 of rapine and  seduction2  
of unhappy marriages1 or rather hells   
upon earth2 and of the  birth of        

countless doomed and wretched children4 
,here we may see once again that ethics 
and social hygiene are at one4  ,until  
now the theologians and the lawyers have
 treated these mental  conditions by    
denouncing them as deadly sins and      
imprisoning the  unhappy victims4 ,this 
is disastrous to morality1 to the       
unfortunate  persons themselves1 and to 
society at large4 ,expert mental        
treatment  with a view to a fundamental 
cure is the first necessity4    ,here1  
again1 alcohol and narcotics in general 
are the stone which  sets the whole     
avalanche in motion4 ,the use of alcohol
 produces  mental inferiorities by its  
corrupting influence upon the cells     
7blastophthory71 and many people whose  
weakness of mind is traceable to  this  
cause cannot resist its use1 and so     
become dangerous inebriates4    ,once   
more1 it is the source and fountain of  
the evil that must be  stopped4    ,but 
there are other hereditary diseases and 
degeneracies of every kind1  not only of

 the brain1 but of the whole body1 such 
as the disposition  to tuberculosis1    
rickets1 short-sightedness1 and diseases
 of the blood1  all of which are related
 to sexual life and morals1 because they
 are  all more or less injurious to the 
individual and to society4    ,if       
persons suffering from such diseases    
have children at all they must  proceed 
with the greatest caution1 and they     
should always be instructed  as to the  
hereditary nature of their maladies and 
the risk of their  transmission4        
,and now can we not hear the dictates of
 a truly human moral code1 based  upon  
the facts that we have just considered8 
,it is true that we cannot change the   
present hereditary nature of  man1 but  
it is none the less our duty1 now that  
,science has revealed  this nature to   
us1 to prepare for our posterity a      
greater degree of  happiness and a      
higher standard of social life than we  
now possess4  ,to this end we must first
 strive with all our might to destroy   

the  all-corrupting supremacy of private
 capital and wealth1 with its           
exploitation of human life and energy2  
and we must further combat the  use of  
all narcotic poisons1 especially that of
 alcohol4    ,we must not rest until    
these two deadly monsters are           
overthrown4    ,in the sphere of sexual 
life we must endeavour to replace by    
truth  and justice the present-day      
hypocrisy which parades under the false 
banner of 8morality40 ,we must also     
restore to woman the same natural  and  
equal rights possessed by man4          
,moreover1 we must no longer be content 
to remain indifferent and idle          
witnesses of the senseless and          
unthinking procreation of countless     
wretched children1 whose parents are    
diseased and vicious1 and whose  lives  
are for the most part destined to be a  
curse both to themselves  and their     
fellow-men4    ,we must therefore       
recommend to all persons who are sickly 
or infirm in  body or mind1 and         

especially to all suffering from        
hereditary ailments1  the use of means  
for the prevention or regulation of     
conceptions1,d  so that they may not1   
out of pure stupidity and ignorance1    
bring into  the world creatures doomed  
to misery and misfortune1 and           
predisposed to  disease1 insanity1 and  
crime4    ,d ,we refer1 of course1 to   
such preventive methods as are          
completely  harmless to the persons     
making use of them4 ,methods for the    
prevention  of conception1 in general   
fulfil this condition4    ,we must      
endeavour in this way to bring about a  
vast and universal  sterilisation of all
 worthless1 incapable or diseased       
people1 without  attempting to prohibit 
in an ascetic and impracticable manner  
the  gratification of their normal      
sexual instinct and their desire for    
affection4    ,the qualification for    
parentage must not be the possession of 
a  certain amount of money or property1 
but solely the social worth and         

intrinsic hereditary qualities of the   
two individuals4    ,the multiplication 
of all who are healthy1 capable1 and    
ethically fit  must be encouraged as far
 as possible4    ,an excessive frequency
 of childbirths in the case of one woman
 must be  prevented and regulated by the
 use of the means mentioned above4      
,in this way we shall carry out a true  
racial selection and prepare the  way   
for a better and happier ,humanity4 ,and
 so at last we shall have  brought our  
true sexual ethics into living being and
 reality4                         99    
99       99       99       99           
,just ,ready4      ,illustration        
,royal #hvo1 #eej pp4                   
,cloth4 ,price #bas4 net4               
,,the ,,sexual ,,question4         ,a   
,,scientific1 ,,psychological1          
,,hygienic1 and ,,sociological ,,study  
for the ,,cultured ,,classes4           
,by ,,august ,,forel1 ,m4,d41 ,ph4,d41  
,,ll4,d4     ,formerly ,professor of    
,psychiatry and ,director of the        

,provincial ,lunatic    ,asylum1 ,zrich4
 ,english adaptation by ,c4 ,f4         
,,marshall1 ,m4,d41 ,f4,r4,c4,s4        
7,london74 ,with #bc ,illustrations1 #ag
 of which are printed in colours4       
,this book is the fruit of long         
experience and reflection4 ,it has two  
fundamental ideasthe study of nature1   
and the study of the psychology  of man 
in health and in disease4    8,it is    
imperative that every man and woman     
shall know 7#a7 the  complete facts of  
normal sexual life1 i4e4 the physical   
conditions of  reproduction2 and 7#b7 so
 much of sex pathology as is necessary  
in order  to avoid the many pitfalls    
existing round them4 ,the highest praise
 we  can give ,prof4 ,forel's book is to
 say that it meets this need4 ,it is    
#8a scientific1 psychological1 hygienic1
 and sociological study' of the  sexual 
question40,the ,new ,age4               
,,marriage ,,and ,,disease4             
,cloth4 ,price #ajs4 #f;d4 net4         
,being an ,abridged ,edition of 8,health

 and ,disease in ,relation to           
,marriage and the ,married ,state40 7#b 
vols41 #cjs4 net47       ,by many       
,authors4 ,edited by ,prof4 ,h4         
,,senator and ,dr4 ,s4 ,,kaminer4       
,translated by ,j4 ,,dulberg1 ,m4,d41   
,j4,p4 7,manchester74 ,demy #hvo4 #deb  
pp4    ,to give an idea of the scope of 
the work1 it may be stated that it      
contains chapters on such subjects      
as3,the ,hygienic ,significance of      
,marriage1 ,congenital and ,inherited   
,diseases and ,predispositions to       
,disease1 ,consanguinity and ,marriage1 
,climate1 ,race and ,nationality in     
,relation to ,marriage1 ,sexual ,hygiene
 in ,married ,life1 ,constitutional     
7,metabolic7 ,diseases1 ,diseases of the
 ,nervous ,system1 ,insanity1           
,alcoholism and ,morphinism1            
,occupational ,injuries1                
,medico-,professional  ,secrecy1 ,the   
,economic ,importance of ,sanitary      
,conditions1 c4 c4    8,the present book
 is an attempt to make available for    

general  consumption the gist of the    
larger work from which it is taken4444  
,the  material contained in the book is 
most valuable1 and a study of it  should
 be useful to those capable of          
appreciating it44440,the ,lancet4       
8,it is a work which should be on the   
shelves of every public library  for the
 perusal of serious men and women1 and  
especially young men and  women about to
 marry4 ,it is a wonderful book40,the   
,sunday ,chronicle4                     
,,food ,,and ,,hygiene4    ,a           
,scientific ,book in simple language1   
dealing with such subjects as the       
composition1 character1 and nutrient    
value of food1 and containing1 as  ,the 
,british ,medical ,journal states1 8a   
vast amount of trustworthy  information 
well arranged in a clear and plain      
style40 ,by ,,william  ,,tibbles1       
,m4,d41 ,l4,r4,c4,p41 ,m4,o4,h4 ,large  
crown #hvo41 #fhd pp41 #hs4 net4        
,,hygiene ,,of ,,the ,,lung ,,in        
,,health ,,and ,,disease4               

,by ,prof4 ,dr4 ,l4 von ,,schroetter4   
,trans4                    by ,h4 ,w4   
,,armit1 ,m4,r4,c4,s4 #bs4 net4         
,hygiene is essentially a social        
science1 and the ,author has been happy 
in his selection of the limits necessary
 for lay instruction4        ,,monism8  
,an ,antidote to ,prof4 ,haeckel's 8,the
 ,riddle of the ,universe40             
,by ,s4 ,ph4 ,,marcus1 ,m4,d41 #as4 net2
 by post #as4 #b;d4                     
,translated by ,r4 ,w4 ,,felkin1 ,m4,d41
 c4                ,london3 ,,rebman1   
,,limited1 #abi ,shaftesbury ,avenue1   
,w4,c4       ,medical1 ,scientific1     
,general ,publishers4 ,catalogue        
,descriptive                            
,circulars ,post-free4                  
,medium #hvo1 #hjj pp4                  
,illustration      ,just ,ready4        
,cloth4 ,price #bas4 net4               
,,the ,,sexual ,,life ,,of              
,,our ,,time                 ,,in ,,its 
,,relations ,,to ,,modern               
,,civilisation4       ,by ,,iwan        

,,bloch1 ,m4,d41 ,physician for         
,diseases of the ,skin and of    the    
,sexual ,system in ,charlottenburg1     
,berlin2 ,author of 8,the ,origin       
of ,syphilis10 c4 ,translated from the  
,sixth ,german ,edition                 
by ,m4 ,,eden ,,paul1 ,m4,d4      ,an   
intensely interesting work6 #aj1jjj     
,copies sold in ,germany within   four  
months of publication66 #he1jjj ,copies 
issued there up to date666              
,,vitality1 ,,fasting1  ,,nutrition4    
,a ,physiological ,study of the         
,curative ,power of ,fasting1 together  
with a ,new ,theory of the ,relation of 
,food to ,human ,vitality4      ,by     
,,hereward ,,carrington1 ,member of the 
,society for ,psychical ,research1      
,london1 etc4    ,in this work new      
theories1 some revolutionary in the     
extreme1 are  advanced as to the nature 
of disease1 the action of drugs and     
stimulants1 the germ theory1 the        
quantity of food necessary to sustain   
life1 of cancer1 insanity1 pain1        

fatigue1 sleep1 death1 the causation    
and maintenance of bodily heat and of   
human vitality4    ,the recent attempts 
at creation of life are criticised1 and 
altogether  this is one of the most     
remarkable books that have been         
published for  many years4              
,just ready4 ,royal #hvo1 #gjj pp4      
,cloth4 ,price1 #bas4 net4              
,,hypnotism3 ,or ,suggestion and        
,psychotherapy4      ,a ,study of the   
,psychological1 ,psycho-,physiological1 
and ,therapeutic    ,aspects of         
,hypnotism4 ,by ,dr4 7,med47 ,,august   
,,forel1 ,dr4 ,phil4 7h4c47             
et ,jur4 7h4c47 ,ohigny1 ,switzerland4  
,translated from the ,fifth ,german     
,edition                    by ,h4 ,w4  
,,armit1 ,m4,r4,c4,s41 ,l4,r4,c4,p4     
,large crown #hvo4 #chb pp4 ,cloth4     
,price #gs4 #f;d4 net4                  
,,death ,,and ,,its ,,verification4     
,being a ,description of the ,various   
,tests which should be adopted          
to ,prevent the ,risk of ,premature     

,burial4                 ,by ,j4        
,,brindley ,,james1 ,l4,r4,c4,p41       
,m4,r4,c4,s4 ,eng4             ,large   
post #afmo4 ,price #as4 net4 ,by post1  
#as4 #b;d4                              
,,the ,,theory ,,of ,,ions4     ,a      
,consideration of its ,place in ,biology
 and ,therapeutics4 ,by ,,william       
,,tibbles1 ,m4,d41 ,,ll4,d41            
,l4,r4,c4,p41 c41 ,author of 8,food and 
,hygiene40                   ,crown     
#hvo4 #aej pp4 ,cloth4 #bs4 #f;d4 net4  
,london3 ,,rebman1 ,,limited1 #abi      
,shaftesbury ,avenue1 ,w4,c4            
,medical1 ,scientific1  ,general        
,publishers4 ,catalogue  ,descriptive   
,circulars ,post-free4                  
99       99       99       99       99  
,transcriber's ,notes3     ,text in     
italics is enclosed by underscores      
7italics72 text in     bold by 8equal0  
signs 7bold74     ,punctuation and      
spelling inaccuracies were silently     
corrected4     ,archaic and variable    
spelling has been preserved4