There are two words which we need in this discussion, and as they are generally used loosely, they must now be defined precisely3. The two words are celibacy4 and chastity. We define celibacy as the permanent and systematic5 suppression of love. We define chastity, on the other hand, as the permanent and systematic suppression of lust6. Chastity, as the word is here used, is not a denial of love, but a preparing for it; it is the practice and the ideal, necessary especially in the young, of consecrating7 their beings to the search for love, and to becoming worthy8 for love. In that sense we regard chastity as one of the most essential of virtues10 in the young. It is widely taught today, but ineffectively, because unintelligently and without discrimination; because, in other words, it is confused with celibacy, which is a perversion11 of life, and one of humanity's intellectual and moral diseases.
The origin of the ideal of celibacy is easy to understand. At a certain stage in human development the eyes of the mind are opened, and to some man comes a revelation of the life of altruism12 and sympathetic imagination. To use the common phrase, the man discovers his spiritual nature. But under the conditions then prevailing13, all the world outside him is in a conspiracy14 to strangle that nature, to drag it down and trample15 it into the mire16. One of the most powerful of these destructive agencies, as it seems to the man, is sex. By means of sex he is laid hold upon by strange and terrible creatures who do not understand his higher vision, but seek only to prey17 upon him, and use him for their convenience. At the worst they rob him of everything, money, health, time and reputation; at best, they saddle him and bridle18 him, they put him in harness and set him to dragging a heavy load. In the words of a wise old man of the world, Francis Bacon, "He who marries and has children gives hostages to fortune." In a world wherein war, pestilence19, and famine held sway, the man of family had but slight chance of surviving as a philosopher or prophet or saint. Discovering in himself a deep-rooted and overwhelming impulse to fall into this snare20, he imagined a devil working in his heart; so he fled away to the desert, and hid in a cave, and starved himself, and lashed21 himself with whips, and allowed worms and lice to devour22 his body, in the effort to destroy in himself the impulse of sex.
So the world had monasteries23, and a religious culture, not of much use, but better than nothing; and so we still have in the world celibate24 priesthoods, and what is more dangerous to our social health, we have the old, degraded notions of the essential vileness25 of the sex relationship—notions permeating26 all our thought, our literature, our social conventions and laws, making it impossible for us to attain27 true wisdom and health and happiness in love.
I say the ideal of celibacy is an intellectual and moral disease; it is a violation28 of nature, and nature devotes all her energies to breaking it down, and she always succeeds. There never has been a celibate religious order, no matter how noble its origin and how strict its discipline, which has not sooner or later become a breeding place of loathsome29 unnatural30 vices31. And sooner or later the ideal begins to weaken, and common sense to take its place, and so we read in history about popes who had sons, and we see about us priests who have "nieces" and attractive servant girls. Make the acquaintance of any police sergeant32 in any big city of America, and get him to chatting on friendly terms, and you will discover that it is a common experience for the police in their raids upon brothels to catch the representatives of celibate religious orders. As one old-timer in the "Tenderloin" of New York said to me, "Of course, we don't make any trouble for the good fathers." Nor was this merely because the old sergeant was an Irishman and a Catholic; it was because deep down in his heart he knew, as every man knows, that the craving33 of a man for the society and companionship of a woman is an overwhelming craving, which will break down every barrier that society may set against it.
There is another form of celibacy which is not based upon religious ideas, but is economic in its origin, and purely34 selfish in its nature. It is unorganized and unreasoned, and is known as "bachelorhood"; it has as its complements35 the institutions of old maidenhood36 and of prostitution. Both forms of celibacy, the religious and the economic, are entirely37 incompatible38 with chastity, which is only possible where love is recognized and honored. Chastity is a preparation for love; and if you forbid love, whether by law, or by social convention, or by economic strangling, you at once make chastity a Utopian dream. You may preach it from your pulpits until you are black in the face; you may call out your Billy Sundays to rave39, and dance, and go into convulsions; you may threaten hell-fire and brimstone until you throw whole audiences into spasms—but you will never make them chaste40. On the contrary, strange and horrible as it may seem, those very excitements will turn into sexual excitements before your eyes! So subtle is our ancient mother nature, and so determined41 to have her own way!
The abominable42 old ideal of celibacy, with its hatred43 of womanhood, its distrust of happiness, its terror of devils, is not yet dead in the world. It is in our very bones, and is forever appearing in new and supposed to be modern forms. Take a man like Tolstoi, who gained enormous influence, not merely in Russia, but throughout the world among people who think themselves liberal—humanitarians, pacifists, philosophic44 anarchists45. Tolstoi's notions about sex, his teachings and writings and likewise his behavior toward it, were one continuous manifestation46 of disease. All through his youth and middle years, as an army officer, popular novelist, and darling of the aristocracy, his life was one of license47, and the attitude toward women he thus acquired, he never got out of his thoughts to his last day. Gorky, meeting him in his old age, reports his conversation as unpleasantly obscene, and his whole attitude toward women one of furtive48 and unwholesome slyness.
But Tolstoi was in other ways a great soul, one of the great moral consciences of humanity. He looked about him at a world gone mad with greed and hate, and he made convulsive efforts to reform his own spirit and escape the power of evil. As regards sex, his thought took the form of ancient Christian49 celibacy. Man must repudiate50 the physical side of sex, he must learn to feel toward women a "pure" affection, the relationship of brother and sister. In his novel, "Resurrection," Tolstoi portrays51 a young aristocrat52 who meets a beautiful peasant girl and conceives for her such a noble and generous emotion; but gradually the poison of physical sex-desire steals into his mind, he seduces53 her, and she becomes a prostitute. Later in life, when he discovers the crime he has committed, he humbles54 himself and follows her into exile, and wins her to God and goodness by the unselfish and unsexual love which he should have maintained from the beginning.
It was Tolstoi's teaching that all men should aspire55 toward this kind of love, and when it was pointed56 out to him that if this doctrine57 were to be applied58 universally, the human race would become extinct, his answer was that there was no reason to fear that, because only a few people would be good enough and strong enough to follow the right ideal! Here you see the reincarnation of the old Christian notion that we are "conceived in sin and born in iniquity59." We may be pure and good, and cease to exist; or we may sin, and let life continue. Some choose to sin, and these sinners hand down their sinful qualities to the future; and so virtue9 and goodness remain what they have always been, a futile60 crying out in the wilderness61 by a few religious prophets, whom God has sent to call down destruction upon a world which He had made—through some mistake never satisfactorily explained!
It is easy nowadays to persuade intelligent people to laugh at such a perverted62 view of life; but the truth is that this attitude toward sex is written, not merely into our religious creeds63 and formulas, but into most of our laws and social conventions. It is this, which for convenience I will call the "monkish64" view of love, which prevents our dealing65 frankly66 and honestly with its problems, distinguishing between what is wrong and what is right, and doing anything effective to remedy the evils of marriage-plus-prostitution. That is why I have tried so carefully to draw the distinction between what I call love and what I call lust; between the ideal of celibacy, which is a perversion, and the idea of chastity, which must form an essential part of any regimen of true and enduring love.
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1 repression | |
n.镇压,抑制,抑压 | |
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2 cultivation | |
n.耕作,培养,栽培(法),养成 | |
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3 precisely | |
adv.恰好,正好,精确地,细致地 | |
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4 celibacy | |
n.独身(主义) | |
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5 systematic | |
adj.有系统的,有计划的,有方法的 | |
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6 lust | |
n.性(淫)欲;渴(欲)望;vi.对…有强烈的欲望 | |
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7 consecrating | |
v.把…奉为神圣,给…祝圣( consecrate的现在分词 );奉献 | |
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8 worthy | |
adj.(of)值得的,配得上的;有价值的 | |
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9 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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10 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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11 perversion | |
n.曲解;堕落;反常 | |
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12 altruism | |
n.利他主义,不自私 | |
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13 prevailing | |
adj.盛行的;占优势的;主要的 | |
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14 conspiracy | |
n.阴谋,密谋,共谋 | |
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15 trample | |
vt.踩,践踏;无视,伤害,侵犯 | |
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16 mire | |
n.泥沼,泥泞;v.使...陷于泥泞,使...陷入困境 | |
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17 prey | |
n.被掠食者,牺牲者,掠食;v.捕食,掠夺,折磨 | |
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18 bridle | |
n.笼头,束缚;vt.抑制,约束;动怒 | |
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19 pestilence | |
n.瘟疫 | |
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20 snare | |
n.陷阱,诱惑,圈套;(去除息肉或者肿瘤的)勒除器;响弦,小军鼓;vt.以陷阱捕获,诱惑 | |
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21 lashed | |
adj.具睫毛的v.鞭打( lash的过去式和过去分词 );煽动;紧系;怒斥 | |
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22 devour | |
v.吞没;贪婪地注视或谛听,贪读;使着迷 | |
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23 monasteries | |
修道院( monastery的名词复数 ) | |
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24 celibate | |
adj.独身的,独身主义的;n.独身者 | |
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25 vileness | |
n.讨厌,卑劣 | |
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26 permeating | |
弥漫( permeate的现在分词 ); 遍布; 渗入; 渗透 | |
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27 attain | |
vt.达到,获得,完成 | |
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28 violation | |
n.违反(行为),违背(行为),侵犯 | |
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29 loathsome | |
adj.讨厌的,令人厌恶的 | |
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30 unnatural | |
adj.不自然的;反常的 | |
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31 vices | |
缺陷( vice的名词复数 ); 恶习; 不道德行为; 台钳 | |
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32 sergeant | |
n.警官,中士 | |
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33 craving | |
n.渴望,热望 | |
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34 purely | |
adv.纯粹地,完全地 | |
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35 complements | |
补充( complement的名词复数 ); 补足语; 补充物; 补集(数) | |
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36 maidenhood | |
n. 处女性, 处女时代 | |
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37 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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38 incompatible | |
adj.不相容的,不协调的,不相配的 | |
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39 rave | |
vi.胡言乱语;热衷谈论;n.热情赞扬 | |
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40 chaste | |
adj.贞洁的;有道德的;善良的;简朴的 | |
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41 determined | |
adj.坚定的;有决心的 | |
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42 abominable | |
adj.可厌的,令人憎恶的 | |
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43 hatred | |
n.憎恶,憎恨,仇恨 | |
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44 philosophic | |
adj.哲学的,贤明的 | |
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45 anarchists | |
无政府主义者( anarchist的名词复数 ) | |
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46 manifestation | |
n.表现形式;表明;现象 | |
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47 license | |
n.执照,许可证,特许;v.许可,特许 | |
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48 furtive | |
adj.鬼鬼崇崇的,偷偷摸摸的 | |
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49 Christian | |
adj.基督教徒的;n.基督教徒 | |
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50 repudiate | |
v.拒绝,拒付,拒绝履行 | |
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51 portrays | |
v.画像( portray的第三人称单数 );描述;描绘;描画 | |
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52 aristocrat | |
n.贵族,有贵族气派的人,上层人物 | |
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53 seduces | |
诱奸( seduce的第三人称单数 ); 勾引; 诱使堕落; 使入迷 | |
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54 humbles | |
v.使谦恭( humble的第三人称单数 );轻松打败(尤指强大的对手);低声下气 | |
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55 aspire | |
vi.(to,after)渴望,追求,有志于 | |
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56 pointed | |
adj.尖的,直截了当的 | |
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57 doctrine | |
n.教义;主义;学说 | |
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58 applied | |
adj.应用的;v.应用,适用 | |
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59 iniquity | |
n.邪恶;不公正 | |
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60 futile | |
adj.无效的,无用的,无希望的 | |
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61 wilderness | |
n.杳无人烟的一片陆地、水等,荒漠 | |
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62 perverted | |
adj.不正当的v.滥用( pervert的过去式和过去分词 );腐蚀;败坏;使堕落 | |
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63 creeds | |
(尤指宗教)信条,教条( creed的名词复数 ) | |
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64 monkish | |
adj.僧侣的,修道士的,禁欲的 | |
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65 dealing | |
n.经商方法,待人态度 | |
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66 frankly | |
adv.坦白地,直率地;坦率地说 | |
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