Main  Contacts  
Table of contents
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

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 Senancour 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." 

 

Dugas goes further, and asserts that the ideals of modesty 

develop with human development, and forever take on new and finer 

forms. "There is," he declares, "a very close relationship 

between naturalness, or sincerity, and modesty, for in love, 

naturalness is the ideal attained, and modesty is only the fear 

of coming short of that ideal. Naturalness is the sign and the 

test of perfect love. It is the sign of it, for, when love can 

show itself natural and true, one may conclude that it is 

purified of its unavowable imperfections or defects, of its alloy 

of wretched and petty passions, its grossness, its chimerical 


Page 2 from 4:  Back   1  [2]  3   4   Forward