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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

The manner in which the most distinguished and adventurous minds of the 

century approached it, can scarcely be better illustrated than by a 

conversation, reported by Madame d'Epinay, which took place in 1750 at the 

table of Mlle. Quinault, the eminent actress. "A fine virtue," Duclos 

remarked, "which one fastens on in the morning with pins." He proceeded to 

argue that "a moral law must hold good always and everywhere, which 

modesty does not." Saint-Lambert, the poet, observed that "it must be 

acknowledged that one can say nothing good about innocence without being a 

little corrupted," and Duclos added "or of modesty without being 

impudent." Saint-Lambert finally held forth with much poetic enthusiasm 

concerning the desirability of consummating marriages in public.[59] This 

view of modesty, combined with the introduction of Greek fashions, gained 

ground to such an extent that towards the end of the century women, to the 

detriment of their health, were sometimes content to dress in transparent 

gauze, and even to walk abroad in the Champs Elysees without any clothing; 

that, however, was too much for the public.[60] The final outcome of the 

eighteenth century spirit in this direction was, as we know, by no means 

the dissolution of modesty. But it led to a clearer realization of what is 

permanent in its organic foundations and what is merely temporary in its 

shifting manifestations. That is a realization which is no mean task to 

achieve, and is difficult for many, even yet. So intelligent a traveler as 

Mrs. Bishop (Miss Bird), on her first visit to Japan came to the 

conclusion that Japanese women had no modesty, because they had no 

objection to being seen naked when bathing. Twenty years later she 

admitted to Dr. Baelz that she had made a mistake, and that "a woman may 

be naked and yet behave like a lady."[61] In civilized countries the 

observances of modesty differ in different regions, and in different 

social classes, but, however various the forms may be, the impulse itself 

remains persistent.[62] 

 

Modesty has thus come to have the force of a tradition, a vague but 

massive force, bearing with special power on those who cannot reason, and 

yet having its root in the instincts of all people of all classes.[63] It 

has become mainly transformed into the allied emotion of decency, which 

has been described as "modesty fossilized into social customs." The 

emotion yields more readily than in its primitive state to any 

sufficiently-strong motive. Even fashion in the more civilized countries 

can easily inhibit anatomical modesty, and rapidly exhibit or accentuate, 

in turn, almost any part of the body, while the savage Indian woman of 

America, the barbarous woman of some Mohammedan countries, can scarcely 

sacrifice her modesty in the pangs of childbirth. Even when, among 

uncivilized races, the focus of modesty may be said to be eccentric and 

arbitrary, it still remains very rigid. In such savage and barbarous 

countries modesty possesses the strength of a genuine and irresistible 

instinct. In civilized countries, however, anyone who places 

considerations of modesty before the claims of some real human need 

excites ridicule and contempt. 

 

 

FOOTNOTES: 

 

[4] Fliess (_Die Beziehungen zwischen Nase und weiblichen 

Geschlechts-Organen_, p. 194) remarks on the fact that, in the Bible 

narrative of Eden, shame and fear are represented as being brought into 

the world together: Adam feared God because he was naked. Melinaud 


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