Our Sexual Ethics

Bertrand Russell, 1936

I

SEX, MORE THAN any other element in human life, is still viewed by many, perhaps by most, in an irrational way. Homicide, pestilence, insanity, gold and precious stones - all the things, in fact, that are the objects of passionate hopes or fears - have been seen, in the past, through a mist of magic or mythology; but the sun of reason has now dispelled the mist, except here and there. The densest cloud that remains is in the territory of sex, as is perhaps natural since sex is concerned in the most passionate part of most people's lives.

It is becoming apparent, however, that conditions in the modern world are working to effect a change in the public attitude toward sex. As to what change, or changes, this will bring about, no one can speak with any certainty; but it is possible to note some of the forces now at work, and to discuss what their results are likely to be upon the structure of society.

Insofar as human nature is concerned, it cannot be said to be impossible to produce a society in which there is very little sexual intercourse outside of marriage. The conditions necessary for this result, however, are such as are made almost unattainable by modern life. Let us, then, consider what they are.

The greatest influence toward effecting monogamy is immobility in a region containing few inhabitants. If a man hardly ever has occasion to leave home, and seldom sees any woman but his wife, it is easy for him to be faithful; but if he travels without her, or lives in a crowded urban community, the problem is proportionately more difficult. The next greatest assistance to monogamy is superstition: those who genuinely believe that 'sin' leads to eternal punishment might be expected to avoid it, and to some extent they do so, although not to so great an extent as might be expected. The third support of virtue is public opinion. Where, as in agricultural societies, all that a man does is known to his neighbours, he has powerful motives for avoiding whatever convention condemns. But all these causes of correct behaviour are much less potent than they used to be. Fewer people live in isolation; the belief in hell-fire is dying out; and in large towns no one knows what his neighbour does. It is, therefore, not surprising that both men and women are less monogamous than they were before the rise of modern industrialism.

Of course, it may be said that, while an increasing number of people fail to observe the moral law, that is no reason for altering our standards. Those who sin, we are sometimes told, should know and recognize that they sin, and an ethical code is none the worse for being difficult to live up to. But I should reply that the question whether a code is good or bad is the same as the question whether or not it promotes human happiness. Many adults, in their hearts, still believe all that they were taught in childhood, and feel wicked when their lives do not conform to the maxims of the Sunday school. The harm done is not merely to introduce a division between the conscious reasonable personality and the unconscious infantile personality; the harm lies also in the fact that the valid parts of conventional morality become discredited along with the invalid parts, and it comes to be thought that, if adultery is excusable, so are laziness, dishonesty, and unkindness. This danger is inseparable from a system which teaches the young, en bloc, a number of beliefs that they are almost sure to discard when they become mature. In the process of social and economic revolt, they are likely to throw over the good along with the bad.

The difficulty of arriving at a workable sexual ethic arises from the conflict between the impulse to jealousy and the impulse to polygamy. There is no doubt that jealousy, while in part instinctive, is to a very large degree conventional. In societies in which a man is considered a fit object for ridicule if his wife is unfaithful, he will be jealous where she is concerned, even if he no longer has any affection for her. Thus jealousy is intimately connected with the sense of property, and is much less where this sense is absent. If faithfulness is no part of what is conventionally expected, jealousy is much diminished. But although there is more possibility of lessening jealousy than many people suppose, there are very definite limits so long as fathers have rights and duties. So long as this is the case, it is inevitable that men should desire some assurance that they are the fathers of their wives' children. If women are to have sexual freedom, fathers must fade out, and wives must no longer expect to be supported by their husbands. This may come about in time, but it will be a profound social change, and its effects, for good or ill, are incalculable.

In the meantime, if marriage and paternity are to survive as social institutions, some compromise is necessary between complete promiscuity and life-long monogamy. To decide on the best compromise at any given moment is not easy; and the decision should vary from time to time, according to the habits of the population and the reliability of birth-control methods. Some things, however, can be said with some definiteness.

In the first place, it is undesirable, both physiologically and educationally, that women should have children before the age of 20. Our ethics should, therefore, be such as to make this a rare occurrence.

In the second place, it is unlikely that a person without previous sexual experience, whether man or woman, will be able to distinguish between mere physical attraction and the sort of congeniality that is necessary in order to make marriage a success. Moreover, economic causes compel men, as a rule, to postpone marriage, and it is neither likely that they will remain chaste in the years from 20 to 30, nor desirable psychologically that they should do so; but it is much better that, if they have temporary relations, that they should be not with professionals, but with girls of their own class, whose motive is affection rather than money. For both these reasons, young unmarried people should have considerable freedom as long as children are avoided.

In the third place, divorce should be possible without blame to either party, and should not be regarded as in any way disgraceful. A childless marriage should be terminable at the wish of one of the partners, and any marriage should be terminable by mutual consent - a year's notice being necessary in either case. Divorce should, of course, be possible on a number of other grounds - insanity, desertion, cruelty, and so on; but mutual consent should be the most usual ground.

In the fourth place, everything possible should be done to free sexual relations from the economic taint. At present, wives, just as much as prostitutes, live by the sale of their sexual charms; and even in temporary free relations the man is usually expected to bear all the joint expenses. The result is that there is a sordid entanglement of money with sex, and that women's motives not infrequently have a mercenary element. Sex, even when blessed by the Church, ought not to be a profession. It is right that a woman should be paid for housekeeping or cooking or the care of children, but not merely for having sexual relations with a man. Nor should a woman who has once loved and been loved by a man be able to live ever after on alimony when his love and hers have ceased. A woman, like a man, should work for her living, and an idle wife is no more intrinsically worthy of respect than a gigolo.

II

Two very primitive impulses have contributed, though in very different degrees, to the rise of the currently accepted code of sexual behaviour. One of these is modesty, and the other, as mentioned above, is jealousy. Modesty, in some form and to some degree, is almost universal in the human race, and constitutes a taboo which must only be broken through in accordance with certain forms and ceremonies, or, at the least, in conformity with some recognized etiquette. Not everything may he seen, and not all facts may be mentioned. This is not, as some moderns suppose, an invention of the Victorian age; on the contrary, anthropologists have found the most elaborate forms of prudery among primitive savages. The conception of the obscene has its roots deep in human nature. We may go against it from a love of rebellion, or from loyalty to the scientific spirit, or from a wish to feel wicked, such as existed in Byron; but we do not thereby eradicate it from among our natural impulses. No doubt convention determines, in a given community, exactly what is to be considered indecent, but the universal existence of some convention of the kind is conclusive evidence of a source which is not merely conventional. In almost every human society, pornography and exhibitionism are reckoned as offences, except when, as not infrequently occurs, they form part of religious ceremonies.

Asceticism - which may or may not have a psychological connection with modesty - is an impulse which seems to arise only where a certain level of civilization has been reached, but may then become powerful. It is not to be found in the earlier books of the Old Testament, but it appears in the later books, in the Apocrypha, and in the New Testament. Similarly among the Greeks there is little of it in early times, but more and more as time goes on. In India, it arose at a very early date, and acquired great intensity. I will not attempt to give a psychological analysis of its origin, but I cannot doubt that it is a spontaneous sentiment, existing, to some slight extent, in almost all civilized human beings. Its faintest form is reluctance to imagine a revered individual - especially a person possessed of religious sanctity - engaged in love-making, which is felt to be scarcely compatible with the highest degree of dignity. The wish to free the spirit from bondage to the flesh has inspired many of the great religions of the world, and is still powerful even among modern intellectuals.

But jealousy, I believe, has been the most potent single factor in the genesis of sexual morality. Jealousy instinctively rouses anger; and anger, rationalized, becomes moral disapproval. The purely instinctive motive must have been reinforced, at an early stage in the development of civilization, by the desire of males to be certain of paternity. Without security in this respect the patriarchal family would have been impossible, and fatherhood, with all its economic implications, could not have become the basis of social institutions. It was, accordingly, wicked to have relations with another man's wife, but not even mildly reprehensible to have relations with an unmarried woman. There were excellent practical reasons for condemning the adulterer, since he caused confusion and very likely bloodshed. The siege of Troy was an extreme example of the upheavals due to disrespect for the rights of husbands, but something of the sort, though on a smaller scale, was to be expected even when the parties concerned were less exalted. There were, of course, in those days, no corresponding rights of wives; a husband had no duty to his wife, though he had the duty of respecting the property of other husbands.

The old system of the patriarchal family, with an ethic based on the feelings that we have been considering, was, in a sense, successful: men, who dominated, had considerable liberty, and women, who suffered, were in such complete subjection that their unhappiness seemed not important. It is the claim of women to equality with men that has done most to make a new system necessary in the world today. Equality can be secured in two ways: either by exacting from men the same strict monogamy as was, in the past, exacted from women; or by allowing women, equally with men, a certain relaxation of the traditional code. The first of these ways was preferred by most of the pioneers of women's rights, and is still preferred by the churches; but the second has many more adherents in practice, although most of them are in doubt as to the theoretical justifiability of their own behaviour. And those who recognize that some new ethic is required find it difficult to know just what its precepts should be.

There is another source of novelty, and that is the effect of the scientific outlook in weakening the taboo on sexual knowledge. It has come to be understood that various evils - for example, venereal disease - cannot be effectively combated unless they are spoken of much more openly than was formerly thought permissible; and it has also been found that reticence and ignorance are apt to have injurious effects upon the psychology of the individual. Both sociology and psychoanalysis have led serious students to deprecate the policy of silence in regard to sexual matters, and many practical educators, from experience with children, have adopted the same position. Those who have a scientific outlook on human behaviour, moreover, find it impossible to label any action as 'sin'; they realize that what we do has its origin in our heredity, our education, and our environment, and that it is by control of these causes, rather than by denunciation, that conduct injurious to society is to be prevented.

In seeking a new ethic of sexual behaviour, therefore, we must not ourselves be dominated by the ancient irrational passions which gave rise to the old ethic, though we should recognize that they may, by accident, have led to some sound maxims, and that, since they still exist, though perhaps in a weakened form, they are still among the data of our problem. What we have to do positively is to ask ourselves what moral rules are most likely to promote human happiness, remembering always that, whatever the rules may be, they are not likely to be universally observed. That is to say, we have to consider the effect which the rules will in fact have, not that which they would have if they were completely effective.

III

Let us look next at the question of knowledge on sexual subjects, which arises at the earliest age and is the least difficult and doubtful of the various problems with which we are concerned. There is no sound reason, of any sort or kind, for concealing facts when talking to children. Their questions should be answered and their curiosity satisfied in exactly the same way in regard to sex as in regard to the habits of fishes, or any other subject that interests them. There should be no sentiment, because young children cannot feel as adults do, and see no occasion for high-flown talk. It is a mistake to begin with the loves of the bees and the flowers; there is no point in leading up to the facts of life by devious routes. The child who is told what he wants to know, and allowed to see his parents naked, will have no pruriency and no obsession of a sexual kind. Boys who are brought up in official ignorance think and talk much more about sex than boys who have always heard this topic treated on a level with any other. Official ignorance and actual knowledge teach them to be deceitful and hypocritical with their elders. On the other hand, real ignorance, when it is achieved, is likely to be a source of shock and anxiety, and to make adaptation to real life difficult. All ignorance is regrettable, but ignorance on so important a matter as sex is a serious danger.

When I say that children should be told about sex, I do not mean that they should be told only the bare physiological facts; they should be told whatever they wish to know. There should be no attempt to represent adults as more virtuous than they are, or sex as occurring only in marriage. There is no excuse for deceiving children. And when, as must happen in conventional families, they find that their parents have lied, they lose confidence in them, and feel justified in lying to them. There are facts which I should not obtrude upon a child, but I would tell him anything sooner than say what is not true. Virtue which is based upon a false view of the facts is not real virtue. Speaking not only from theory, but from practical experience, I am convinced that complete openness on sexual subjects is the best way to prevent children from thinking about them excessively, nastily, or unwholesomely, and also the almost indispensable preliminary to an enlightened sexual morality.

Where adult sexual behaviour is concerned, it is by no means easy to arrive at a rational compromise between the antagonistic considerations that have each their own validity. The fundamental difficulty is, of course, the conflict between the impulse to jealousy and the impulse to sexual variety. Neither impulse, it is true, is universal: there are those (though they are few) who are never jealous, and there are those (among men as well as among women) whose affections never wander from the chosen partner. If either of these types could be made universal, it would be easy to devise a satisfactory code. It must be admitted, however, that either type can be made more common by conventions designed to that end.

Much ground remains to be covered by a complete sexual ethic, but I do not think we can say anything very positive until we have more experience, both of the effects of various systems and of the changes resulting from a rational education in matters of sex. It is clear that marriage, as an institution, should only interest the State because of children, and should be viewed as a purely private matter so long as it is childless. It is clear, also, that, even where there are children, the State is only interested through the duties of fathers, which are chiefly financial. Where divorce is easy, as in Scandinavia, the children usually go with the mother, so that the patriarchal family tends to disappear. If, as is increasingly happening where wage-earners are concerned, the State takes over the duties that have hitherto fallen upon fathers, marriage will cease to have any raison d'être, and will probably be no longer customary except among the rich and the religious.

In the meantime, it would be well if men and women could remember, in sexual relations, in marriage, and in divorce, to practise the ordinary virtues of tolerance, kindness, truthfulness, and justice. Those who, by conventional standards, are sexually virtuous, too often consider themselves thereby absolved from behaving like decent human beings. Most moralists have been so obsessed by sex that they have laid much too little emphasis on other more socially useful kinds of ethically commendable conduct.

Our Sexual Ethics

Bertrand Russell, 1936

I

SEX, MORE THAN any other element in human life, is still viewed by many, perhaps by most, in an irrational way. Homicide, pestilence, insanity, gold and precious stones - all the things, in fact, that are the objects of passionate hopes or fears - have been seen, in the past, through a mist of magic or mythology; but the sun of reason has now dispelled the mist, except here and there. The densest cloud that remains is in the territory of sex, as is perhaps natural since sex is concerned in the most passionate part of most people's lives.

It is becoming apparent, however, that conditions in the modern world are working to effect a change in the public attitude toward sex. As to what change, or changes, this will bring about, no one can speak with any certainty; but it is possible to note some of the forces now at work, and to discuss what their results are likely to be upon the structure of society.

Insofar as human nature is concerned, it cannot be said to be impossible to produce a society in which there is very little sexual intercourse outside of marriage. The conditions necessary for this result, however, are such as are made almost unattainable by modern life. Let us, then, consider what they are.

The greatest influence toward effecting monogamy is immobility in a region containing few inhabitants. If a man hardly ever has occasion to leave home, and seldom sees any woman but his wife, it is easy for him to be faithful; but if he travels without her, or lives in a crowded urban community, the problem is proportionately more difficult. The next greatest assistance to monogamy is superstition: those who genuinely believe that 'sin' leads to eternal punishment might be expected to avoid it, and to some extent they do so, although not to so great an extent as might be expected. The third support of virtue is public opinion. Where, as in agricultural societies, all that a man does is known to his neighbours, he has powerful motives for avoiding whatever convention condemns. But all these causes of correct behaviour are much less potent than they used to be. Fewer people live in isolation; the belief in hell-fire is dying out; and in large towns no one knows what his neighbour does. It is, therefore, not surprising that both men and women are less monogamous than they were before the rise of modern industrialism.

Of course, it may be said that, while an increasing number of people fail to observe the moral law, that is no reason for altering our standards. Those who sin, we are sometimes told, should know and recognize that they sin, and an ethical code is none the worse for being difficult to live up to. But I should reply that the question whether a code is good or bad is the same as the question whether or not it promotes human happiness. Many adults, in their hearts, still believe all that they were taught in childhood, and feel wicked when their lives do not conform to the maxims of the Sunday school. The harm done is not merely to introduce a division between the conscious reasonable personality and the unconscious infantile personality; the harm lies also in the fact that the valid parts of conventional morality become discredited along with the invalid parts, and it comes to be thought that, if adultery is excusable, so are laziness, dishonesty, and unkindness. This danger is inseparable from a system which teaches the young, en bloc, a number of beliefs that they are almost sure to discard when they become mature. In the process of social and economic revolt, they are likely to throw over the good along with the bad.

The difficulty of arriving at a workable sexual ethic arises from the conflict between the impulse to jealousy and the impulse to polygamy. There is no doubt that jealousy, while in part instinctive, is to a very large degree conventional. In societies in which a man is considered a fit object for ridicule if his wife is unfaithful, he will be jealous where she is concerned, even if he no longer has any affection for her. Thus jealousy is intimately connected with the sense of property, and is much less where this sense is absent. If faithfulness is no part of what is conventionally expected, jealousy is much diminished. But although there is more possibility of lessening jealousy than many people suppose, there are very definite limits so long as fathers have rights and duties. So long as this is the case, it is inevitable that men should desire some assurance that they are the fathers of their wives' children. If women are to have sexual freedom, fathers must fade out, and wives must no longer expect to be supported by their husbands. This may come about in time, but it will be a profound social change, and its effects, for good or ill, are incalculable.

In the meantime, if marriage and paternity are to survive as social institutions, some compromise is necessary between complete promiscuity and life-long monogamy. To decide on the best compromise at any given moment is not easy; and the decision should vary from time to time, according to the habits of the population and the reliability of birth-control methods. Some things, however, can be said with some definiteness.

In the first place, it is undesirable, both physiologically and educationally, that women should have children before the age of 20. Our ethics should, therefore, be such as to make this a rare occurrence.

In the second place, it is unlikely that a person without previous sexual experience, whether man or woman, will be able to distinguish between mere physical attraction and the sort of congeniality that is necessary in order to make marriage a success. Moreover, economic causes compel men, as a rule, to postpone marriage, and it is neither likely that they will remain chaste in the years from 20 to 30, nor desirable psychologically that they should do so; but it is much better that, if they have temporary relations, that they should be not with professionals, but with girls of their own class, whose motive is affection rather than money. For both these reasons, young unmarried people should have considerable freedom as long as children are avoided.

In the third place, divorce should be possible without blame to either party, and should not be regarded as in any way disgraceful. A childless marriage should be terminable at the wish of one of the partners, and any marriage should be terminable by mutual consent - a year's notice being necessary in either case. Divorce should, of course, be possible on a number of other grounds - insanity, desertion, cruelty, and so on; but mutual consent should be the most usual ground.

In the fourth place, everything possible should be done to free sexual relations from the economic taint. At present, wives, just as much as prostitutes, live by the sale of their sexual charms; and even in temporary free relations the man is usually expected to bear all the joint expenses. The result is that there is a sordid entanglement of money with sex, and that women's motives not infrequently have a mercenary element. Sex, even when blessed by the Church, ought not to be a profession. It is right that a woman should be paid for housekeeping or cooking or the care of children, but not merely for having sexual relations with a man. Nor should a woman who has once loved and been loved by a man be able to live ever after on alimony when his love and hers have ceased. A woman, like a man, should work for her living, and an idle wife is no more intrinsically worthy of respect than a gigolo.

II

Two very primitive impulses have contributed, though in very different degrees, to the rise of the currently accepted code of sexual behaviour. One of these is modesty, and the other, as mentioned above, is jealousy. Modesty, in some form and to some degree, is almost universal in the human race, and constitutes a taboo which must only be broken through in accordance with certain forms and ceremonies, or, at the least, in conformity with some recognized etiquette. Not everything may he seen, and not all facts may be mentioned. This is not, as some moderns suppose, an invention of the Victorian age; on the contrary, anthropologists have found the most elaborate forms of prudery among primitive savages. The conception of the obscene has its roots deep in human nature. We may go against it from a love of rebellion, or from loyalty to the scientific spirit, or from a wish to feel wicked, such as existed in Byron; but we do not thereby eradicate it from among our natural impulses. No doubt convention determines, in a given community, exactly what is to be considered indecent, but the universal existence of some convention of the kind is conclusive evidence of a source which is not merely conventional. In almost every human society, pornography and exhibitionism are reckoned as offences, except when, as not infrequently occurs, they form part of religious ceremonies.

Asceticism - which may or may not have a psychological connection with modesty - is an impulse which seems to arise only where a certain level of civilization has been reached, but may then become powerful. It is not to be found in the earlier books of the Old Testament, but it appears in the later books, in the Apocrypha, and in the New Testament. Similarly among the Greeks there is little of it in early times, but more and more as time goes on. In India, it arose at a very early date, and acquired great intensity. I will not attempt to give a psychological analysis of its origin, but I cannot doubt that it is a spontaneous sentiment, existing, to some slight extent, in almost all civilized human beings. Its faintest form is reluctance to imagine a revered individual - especially a person possessed of religious sanctity - engaged in love-making, which is felt to be scarcely compatible with the highest degree of dignity. The wish to free the spirit from bondage to the flesh has inspired many of the great religions of the world, and is still powerful even among modern intellectuals.

But jealousy, I believe, has been the most potent single factor in the genesis of sexual morality. Jealousy instinctively rouses anger; and anger, rationalized, becomes moral disapproval. The purely instinctive motive must have been reinforced, at an early stage in the development of civilization, by the desire of males to be certain of paternity. Without security in this respect the patriarchal family would have been impossible, and fatherhood, with all its economic implications, could not have become the basis of social institutions. It was, accordingly, wicked to have relations with another man's wife, but not even mildly reprehensible to have relations with an unmarried woman. There were excellent practical reasons for condemning the adulterer, since he caused confusion and very likely bloodshed. The siege of Troy was an extreme example of the upheavals due to disrespect for the rights of husbands, but something of the sort, though on a smaller scale, was to be expected even when the parties concerned were less exalted. There were, of course, in those days, no corresponding rights of wives; a husband had no duty to his wife, though he had the duty of respecting the property of other husbands.

The old system of the patriarchal family, with an ethic based on the feelings that we have been considering, was, in a sense, successful: men, who dominated, had considerable liberty, and women, who suffered, were in such complete subjection that their unhappiness seemed not important. It is the claim of women to equality with men that has done most to make a new system necessary in the world today. Equality can be secured in two ways: either by exacting from men the same strict monogamy as was, in the past, exacted from women; or by allowing women, equally with men, a certain relaxation of the traditional code. The first of these ways was preferred by most of the pioneers of women's rights, and is still preferred by the churches; but the second has many more adherents in practice, although most of them are in doubt as to the theoretical justifiability of their own behaviour. And those who recognize that some new ethic is required find it difficult to know just what its precepts should be.

There is another source of novelty, and that is the effect of the scientific outlook in weakening the taboo on sexual knowledge. It has come to be understood that various evils - for example, venereal disease - cannot be effectively combated unless they are spoken of much more openly than was formerly thought permissible; and it has also been found that reticence and ignorance are apt to have injurious effects upon the psychology of the individual. Both sociology and psychoanalysis have led serious students to deprecate the policy of silence in regard to sexual matters, and many practical educators, from experience with children, have adopted the same position. Those who have a scientific outlook on human behaviour, moreover, find it impossible to label any action as 'sin'; they realize that what we do has its origin in our heredity, our education, and our environment, and that it is by control of these causes, rather than by denunciation, that conduct injurious to society is to be prevented.

In seeking a new ethic of sexual behaviour, therefore, we must not ourselves be dominated by the ancient irrational passions which gave rise to the old ethic, though we should recognize that they may, by accident, have led to some sound maxims, and that, since they still exist, though perhaps in a weakened form, they are still among the data of our problem. What we have to do positively is to ask ourselves what moral rules are most likely to promote human happiness, remembering always that, whatever the rules may be, they are not likely to be universally observed. That is to say, we have to consider the effect which the rules will in fact have, not that which they would have if they were completely effective.

III

Let us look next at the question of knowledge on sexual subjects, which arises at the earliest age and is the least difficult and doubtful of the various problems with which we are concerned. There is no sound reason, of any sort or kind, for concealing facts when talking to children. Their questions should be answered and their curiosity satisfied in exactly the same way in regard to sex as in regard to the habits of fishes, or any other subject that interests them. There should be no sentiment, because young children cannot feel as adults do, and see no occasion for high-flown talk. It is a mistake to begin with the loves of the bees and the flowers; there is no point in leading up to the facts of life by devious routes. The child who is told what he wants to know, and allowed to see his parents naked, will have no pruriency and no obsession of a sexual kind. Boys who are brought up in official ignorance think and talk much more about sex than boys who have always heard this topic treated on a level with any other. Official ignorance and actual knowledge teach them to be deceitful and hypocritical with their elders. On the other hand, real ignorance, when it is achieved, is likely to be a source of shock and anxiety, and to make adaptation to real life difficult. All ignorance is regrettable, but ignorance on so important a matter as sex is a serious danger.

When I say that children should be told about sex, I do not mean that they should be told only the bare physiological facts; they should be told whatever they wish to know. There should be no attempt to represent adults as more virtuous than they are, or sex as occurring only in marriage. There is no excuse for deceiving children. And when, as must happen in conventional families, they find that their parents have lied, they lose confidence in them, and feel justified in lying to them. There are facts which I should not obtrude upon a child, but I would tell him anything sooner than say what is not true. Virtue which is based upon a false view of the facts is not real virtue. Speaking not only from theory, but from practical experience, I am convinced that complete openness on sexual subjects is the best way to prevent children from thinking about them excessively, nastily, or unwholesomely, and also the almost indispensable preliminary to an enlightened sexual morality.

Where adult sexual behaviour is concerned, it is by no means easy to arrive at a rational compromise between the antagonistic considerations that have each their own validity. The fundamental difficulty is, of course, the conflict between the impulse to jealousy and the impulse to sexual variety. Neither impulse, it is true, is universal: there are those (though they are few) who are never jealous, and there are those (among men as well as among women) whose affections never wander from the chosen partner. If either of these types could be made universal, it would be easy to devise a satisfactory code. It must be admitted, however, that either type can be made more common by conventions designed to that end.

Much ground remains to be covered by a complete sexual ethic, but I do not think we can say anything very positive until we have more experience, both of the effects of various systems and of the changes resulting from a rational education in matters of sex. It is clear that marriage, as an institution, should only interest the State because of children, and should be viewed as a purely private matter so long as it is childless. It is clear, also, that, even where there are children, the State is only interested through the duties of fathers, which are chiefly financial. Where divorce is easy, as in Scandinavia, the children usually go with the mother, so that the patriarchal family tends to disappear. If, as is increasingly happening where wage-earners are concerned, the State takes over the duties that have hitherto fallen upon fathers, marriage will cease to have any raison d'être, and will probably be no longer customary except among the rich and the religious.

In the meantime, it would be well if men and women could remember, in sexual relations, in marriage, and in divorce, to practise the ordinary virtues of tolerance, kindness, truthfulness, and justice. Those who, by conventional standards, are sexually virtuous, too often consider themselves thereby absolved from behaving like decent human beings. Most moralists have been so obsessed by sex that they have laid much too little emphasis on other more socially useful kinds of ethically commendable conduct.