Part 8 (1/2)
Science agrees, accordingly, with the opinion of the philosophers, and with Luther's healthy common sense. It follows that every human being has, not merely the right, but also the duty to satisfy the instincts, that are intimately connected with its inmost being, that, in fact, imply existence itself. Hindered therein, rendered impossible to him through social inst.i.tutions or prejudices, the consequence is that man is checked in the development of his being, is left to a stunted life and retrogression. What the consequences thereof are, our physicians, hospitals, insane asylums and prisons can tell,--to say nothing of the thousands of tortured family lives. In a book that appeared in Leipsic, the author is of the opinion: ”The s.e.xual impulse is neither moral nor immoral; it is merely natural, like hunger and thirst: Nature knows nothing of morals;”[61] nevertheless bourgeois society is far from a general acceptance of this maxim.
The opinion finds wide acceptance among physicians and physiologists that even a defectively equipped marriage is better than celibacy.
Experience agrees therewith. In Bavaria there were, in 1858, not less than 4,899 lunatics, 2,576 (53 per cent.) of them men, 2,323 (47 per cent.) women. The men were, accordingly, more strongly represented than the women. Of the whole number, however, the _unmarried_ of both s.e.xes ran up to 81 per cent., the married only to 17 per cent., while of 2 per cent. the conjugal status was unknown. As a mitigation of the shocking disproportion between the unmarried and the married, the circ.u.mstance may be taken into consideration that a not small number of the unmarried were insane from early childhood. In Hanover, in the year 1856, there was one lunatic to every 457 unmarried, 564 widowed, 1,316 married people. Most strikingly is the effect of unsatisfied s.e.xual relations shown in the number of suicides among men and women. In general, the number of suicides is in all countries considerably higher among men than among women. To every 1,000 female suicides there were in:[62]
England from 1872-76 2,861 men Sweden ” 1870-74 3,310 ”
France ” 1871-76 3,695 ”
Italy ” 1872-77 4,000 ”
Prussia ” 1871-78 4,239 ”
Austria ” 1873-78 4,586 ”
But between the ages of 21 and 30, the figures for _female suicides is in all European countries higher than for males_, due, as Oettingen a.s.sumes, to s.e.xual causes. In Prussia the percentages of suicides between the ages of 21 to 30 were on an average:
Years. Males. Females.
1869-72 15.8 21.4 1873-78 15.7 21.5
In Saxony there were to every 1,000 suicides between the ages of 21 to 30 these averages:
Years. Males. Females.
1854 14.95 18.64 1868 14.71 18.79
For widowed and divorced people also the percentage of suicides is larger than the average. In Saxony there are seven times as many suicides among divorced males, and three times as many among divorced females, as the average of suicides for males and females respectively.
Again, suicide is more frequent among divorced and widowed men and women when they are childless. Of 491 widowed suicides in Prussia (119 males and 372 females) 353 were childless.
Taking into further consideration that, among the unmarried women, who are driven to suicide between the ages of 21 and 30, many a one is to be found, who takes her life by reason of being betrayed, or because she can not bear the consequences of a ”slip,” the fact remains that s.e.xual reasons play a decided _role_ in suicide at this age. Among female suicides, the figure is large also for those between the ages of 16 to 20, and the fact is probably likewise traceable to unsatisfied s.e.xual instinct, disappointment in love, secret pregnancy, or betrayal. On the subject of the women of our days as s.e.xual beings, Professor V.
Krafft-Ebing expresses himself: ”A not-to-be-underrated source of insanity with woman lies in her social position. Woman, by nature more p.r.o.ne than man to s.e.xual needs, at least in the ideal sense of the term, knows no honorable means of gratifying the need other than marriage. At the same time marriage offers her the only support. Through unnumbered generations her character has been built in this direction. Already the little girl plays mother with her doll. Modern life, with its demands upon culture, offers ever slighter prospects of gratification through marriage. This holds especially with the upper cla.s.ses, among whom marriage is contracted later and more rarely. While man--as the stronger, and thanks to his greater intellectual and physical powers, together with his social position--supplies himself easily with s.e.xual gratification, or, taken up with some occupation, that engages all his energies, easily finds an equivalent, these paths are closed to single women. This leads, in the first place, consciously or unconsciously, to dissatisfaction with herself and the world, to morbid brooding. For a while, perhaps, relief is sought in religion; but in vain. Out of religious enthusiasm, there spring with or without masturbation, a host of nervous diseases, among which hysteria and insanity are not rare.
Only thus is the fact explainable that insanity among single women occurs with greatest frequency between the ages of 25 and 35, that is to say, the time when the bloom of youth, and, along therewith, hope vanishes; while with men, insanity occurs generally between the ages of 35 and 50, the season of the strongest efforts in the struggle for existence.
”It certainly is no accident that, hand in hand with increasing celibacy, the question of the emanc.i.p.ation of woman has come ever more on the order of the day. I would have the question looked upon as a danger signal, set up by the social position of woman in modern society--a position that grows ever more unbearable, due to increasing celibacy; I would have it looked upon as the danger signal of a justified demand, made upon modern society, to furnish woman some equivalent for that to which she is a.s.signed by Nature, and which modern social conditions partly deny her.”[63]
And Dr. H. Plotz, in his work, ”Woman in Nature and Ethnography,”[64]
says in the course of his explanation of the results of ungratified s.e.xual instincts upon unmarried women: ”It is in the highest degree noteworthy, not for the physician only, but also for the anthropologist, that there is an effective and never-failing means to check this process of decay (with old maids), but even to cause the lost bloom to return, if not in all its former splendor yet in a not insignificant degree,--_pity only that our social conditions allow, or make its application possible only in rare instances_. The means consist in regular and systematic s.e.xual intercourse. The sight is not infrequent with girls, who lost their bloom, or were not far from the withering point, yet, the opportunity to marry having been offered them, that, shortly after marriage, their shape began to round up again, the roses to return to their cheeks, and their eyes to recover their one-time brightness. _Marriage is, accordingly, the true fountain of youth for the female s.e.x._ Thus Nature has her firm laws, that implacably demand their dues. No 'vita praeter naturam,' no unnatural life, no attempt at accommodation to incompatible conditions of life, pa.s.ses without leaving noticeable traces of degeneration, upon the animal, as well as upon the human organism.”
As to the effect that marriage and celibacy exercise upon the mind, the following figures furnish testimony. In 1882, there were in Prussia, per 10,000 inhabitants of the same conjugal status, 33.2 unmarried male and 29.3 female lunatics, while the percentage of the married ones was 9.5 for men, and 9.5 for females, and of the widowed, 32.1 males, and 25.6 females. Social conditions can not be considered healthy, that hinder a normal satisfaction of the natural instincts, and lead to evils like those just mentioned.
The question then rises: Has modern society met the demands for a natural life, especially as concerns the female s.e.x? If the question is answered in the negative, this other rises: Can modern society meet the demands? If both questions must be answered in the negative, then this third arises: How can these demands be met?
”Marriage and the family are the foundation of the State; consequently, he who attacks marriage and the family attacks society and the State, and undermines both”--thus cry the defenders of the present order.
Unquestionably, monogamous marriage, which flows from the bourgeois system of production and property, is one of the most important cornerstones of bourgeois or capitalist society; whether, however, such marriage is in accord with natural wants and with a healthy development of human society, is another question. We shall prove that the marriage, founded upon bourgeois property relations, is more or less a marriage by compulsion, which leads numerous ills in its train, and which fails in its purpose quite extensively, if not altogether. We shall show, furthermore, that it is a social inst.i.tution, beyond the reach of millions, and is by no means that marriage based upon love, which alone corresponds with the natural purpose, as its praise-singers maintain.
With regard to modern marriage, John Stuart Mill exclaims: ”_Marriage is the only form of slavery that the law recognizes._” In the opinion of Kant, man and woman const.i.tute only jointly the full being. Upon the normal union of the s.e.xes rests the healthy development of the human race. The natural gratification of the s.e.xual instinct is a necessity for the thorough physical and mental development of both man and woman.
But man is no animal. Mere physical satisfaction does not suffice for the full gratification of his energetic and vehement instinct. He requires also spiritual affinity and oneness with the being that he couples with. Is that not the case, then the blending of the s.e.xes is a purely mechanical act: such a marriage is immoral. It does not answer the higher human demands. Only in the mutual attachment of two beings of opposite s.e.xes can be conceived the spiritual enn.o.bling of relations that rest upon purely physical laws. Civilized man demands that the mutual attraction continue beyond the accomplishment of the s.e.xual act, and _that it prolong its purifying influence upon the home that flows from the mutual union_.[65] The fact that these demands can not be made upon numberless marriages in modern society is what led Barnhagen von Ense to say: ”That which we saw with our own eyes, both with regard to contracted marriages and marriages yet to be contracted, was not calculated to give us a good opinion of such unions. On the contrary, the whole inst.i.tution, which was to have only love and respect for its foundation, and which in all these instances (in Berlin) we saw founded on everything but that, seemed to us mean and contemptible, and we loudly joined in the saying of Frederick Schlegel which we read in the fragments of the 'Atheneum': Almost all marriages are concubinages, left-handed unions, or rather provisional attempts and distant resemblances at and of a true marriage, whose real feature consists, according to all spiritual and temporal laws, in that two persons become one.”[66] Which is completely in the sense of Kant.
The duty towards and pleasure in posterity make permanent the love relations of two persons, when such really exists. A couple that wishes to enter into matrimonial relations must, therefore, be first clear whether the physical and moral qualities of the two are fit for such a union. The answer should be arrived at uninfluenced; and that can happen only, first, _by keeping away all other interests_, that have nothing to do with the real object of the union,--the gratification of the natural instinct, and the transmission of one's being in the propagation of the race; secondly, by a certain degree of insight that curbs blind pa.s.sion.
Seeing, however, as we shall show, that _both conditions are, in innumerable cases, absent in modern society, it follows that modern marriage is frequently far from fulfilling its true purpose; hence that it is not just to represent it, as is done, in the light of an ideal inst.i.tution_.