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GENERAL PREFACE
THE EVOLUTION OF MODESTY-1.1
THE EVOLUTION OF MODESTY-1.2
THE EVOLUTION OF MODESTY-1.3
THE EVOLUTION OF MODESTY-1.4
THE EVOLUTION OF MODESTY-1.5
THE EVOLUTION OF MODESTY-1.6
THE EVOLUTION OF MODESTY-2.1
THE EVOLUTION OF MODESTY-2.2
THE EVOLUTION OF MODESTY-2.3
THE EVOLUTION OF MODESTY-2.4
THE EVOLUTION OF MODESTY-2.5
THE EVOLUTION OF MODESTY-3
THE EVOLUTION OF MODESTY-4
THE PHENOMENA OF SEXUAL PERIODICITY-1.1
THE PHENOMENA OF SEXUAL PERIODICITY-1.2
FOOTNOTES
THE PHENOMENA OF SEXUAL PERIODICITY-2.1
THE PHENOMENA OF SEXUAL PERIODICITY-2.2
THE PHENOMENA OF SEXUAL PERIODICITY-2.3
THE PHENOMENA OF SEXUAL PERIODICITY-3.1
THE PHENOMENA OF SEXUAL PERIODICITY-3.2
THE PHENOMENA OF SEXUAL PERIODICITY-3.3
THE PHENOMENA OF SEXUAL PERIODICITY-3.4
THE PHENOMENA OF SEXUAL PERIODICITY-3.5
FOOTNOTES
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.1
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.2
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.3
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.4
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.5
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.6
FOOTNOTES
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-2.1
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-2.2
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-2.3
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-2.4
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.1
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.2
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.3
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.4
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.5
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.6
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.7
FOOTNOTES
APPENDIX A-1.1
APPENDIX A-1.2
APPENDIX B-1.1
APPENDIX B-1.2
APPENDIX C-1.1
APPENDIX C-1.2
INDEX OF AUTHORS

ought I to eat? What ought I to eat? Is it wrong to eat fruit, which I 

like? Ought I to eat grass, which I don't like? Instinct notwithstanding, 

we may be quite sure that only a small minority would succeed in eating 

reasonably and wholesomely. The sexual secrecy of life is even more 

disastrous than such a nutritive secrecy would be; partly because we 

expend such a wealth of moral energy in directing or misdirecting it, 

partly because the sexual impulse normally develops at the same time as 

the intellectual impulse, not in the early years of life, when wholesome 

instinctive habits might be formed. And there is always some ignorant and 

foolish friend who is prepared still further to muddle things: Eat a meal 

every other day! Eat twelve meals a day! Never eat fruit! Always eat 

grass! The advice emphatically given in sexual matters is usually not less 

absurd than this. When, however, the matter is fully open, the problems of 

food are not indeed wholly solved, but everyone is enabled by the 

experience of his fellows to reach some sort of situation suited to his 

own case. And when the rigid secrecy is once swept away a sane and natural 

reticence becomes for the first time possible. 

 

This secrecy has not always been maintained. When the Catholic Church was 

at the summit of its power and influence it fully realized the magnitude 

of sexual problems and took an active and inquiring interest in all the 

details of normal and abnormal sexuality. Even to the present time there 

are certain phenomena of the sexual life which have scarcely been 

accurately described except in ancient theological treatises. As the type 

of such treatises I will mention the great tome of Sanchez, _De 

Matrimonio_. Here you will find the whole sexual life of men and women 

analyzed in its relationships to sin. Everything is set forth, as clearly 

and as concisely as it can be--without morbid prudery on the one hand, or 

morbid sentimentality on the other--in the coldest scientific language; 

the right course of action is pointed out for all the cases that may 

occur, and we are told what is lawful, what a venial sin, what a mortal 

sin. Now I do not consider that sexual matters concern the theologian 

alone, and I deny altogether that he is competent to deal with them. In 

his hands, also, undoubtedly, they sometimes become prurient, as they can 

scarcely fail to become on the non-natural and unwholesome basis of 

asceticism, and as they with difficulty become in the open-air light of 

science. But we are bound to recognize the thoroughness with which the 

Catholic theologians dealt with these matters, and, from their own point 

of view, indeed, the entire reasonableness; we are bound to recognize the 

admirable spirit in which, successfully or not, they sought to approach 

them. We need to-day the same spirit and temper applied from a different 

standpoint. These things concern everyone; the study of these things 

concerns the physiologist, the psychologist, the moralist. We want to get 

into possession of the actual facts, and from the investigation of the 

facts we want to ascertain what is normal and what is abnormal, from the 

point of view of physiology and of psychology. We want to know what is 

naturally lawful under the various sexual chances that may befall man, not 

as the born child of sin, but as a naturally social animal. What is a 

venial sin against nature, what a mortal sin against nature? The answers 


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