who specialized in such ailments assured me that the exhibitionist can be cured by the simple device of having trousers that button up the back instead of the front. But this method is not tried because it does not satisfy people’s vindictive impulses.
Broadly speaking, punishment is likely to prevent crimes that are sane in origin, but not those that spring from some psychological abnormality. This is now partially recognized; we distinguish between plain theft, which springs from what may be called rational self-interest, and kleptomania, which is a mark of something queer. And homicidal maniacs are not treated like ordinary murderers. But sexual aberrations rouse so much disgust that it is still impossible to have them treated medically rather than punitively. Indignation, though on the whole a useful social force, becomes harmful when it is directed against the victims of maladies that only medical skill can cure.
The same sort of thing happens as regards whole nations. During the last war, very naturally, people’s vindictive feelings were aroused against the Germans, who were severely punished after their defeat. Now many people are arguing that the Versailles Treaty was ridiculously mild, since it failed to teach a lesson; this time, we are told, there must be
When one reads of the beliefs of savages, or of the ancient Babylonians and Egyptians, they seem surprising by their capricious absurdity. But beliefs that are just as absurd are still entertained by the uneducated even in the most modern and civilized societies. I have been gravely assured, in America, that people born in March are unlucky and people born in May are peculiarly liable to corns. I do not know the history of these superstitions, but probably they are derived from Babylonian or Egyptian priestly love. Beliefs begin in the higher social strata, and then, like mud in a river, sink gradually downward in the educational scale; they may take 3,000 or 4,000 years to sink all the way. You may find your colored help making some remark that comes straight out of Plato—not the parts of Plato that scholars quote, but the parts where he utters obvious nonsense, such as that men who do not pursue wisdom in this life will be born again as women. Commentators on great philosophers always politely ignore their silly remarks.
Aristotle, in spite of his reputation, is full of absurdities. He says that children should be conceived in the Winter, when the wind is in the North, and that if people marry too young the children will be female. He tells us that the blood of females is blacker then that of males; that the pig is the only animal liable to measles; that an elephant suffering from insomnia should have its shoulders rubbed with salt, olive oil, and warm water; that women have fewer teeth than men, and so on. Nevertheless, he is considered by the great majority of philosophers a paragon of wisdom.
Superstitions about lucky and unlucky days are almost universal. In ancient times they governed the actions of generals. Among ourselves the prejudice against Friday and the number thirteen is very active; sailors do not like to sail on Friday, and many hotels have no thirteenth floor. The superstitions about Friday and thirteen were once believed by those reputed wise; now such men regard them as harmless follies. But probably 2,000 years hence many beliefs of the wise of our day will have come to seem equally foolish. Man is a credulous animal, and must believe
Belief in “nature” and what is “natural” is a source of many errors. It used to be, and to some extent still is, powerfully operative in medicine. The human body, left to itself, has a certain power of curing itself; small cuts usually heal, colds pass off, and even serious diseases sometimes disappear without medical treatment. But aids to nature are very desirable, even in these cases. Cuts may turn septic if not disinfected, colds may turn to pneumonia, and serious diseases are only left without treatment by explorers and travellers in remote regions, who have no option. Many practices which have come to seem “natural” were originally “unnatural,” for instance clothing and washing. Before men adopted clothing they must have found it impossible to live in cold climates. Where there is not a modicum of cleanliness, populations suffer from various diseases, such as typhus, from which Western nations have become exempt. Vaccination was (and by some still is) objected to as “unnatural.” But there is no consistency in such objections, for no one supposes that a broken bone can be mended by “natural” behavior. Eating cooked food is “unnatural”; so is heating our houses. The Chinese philosopher Lao-tse, whose traditional date is about 600 B.C., objected to roads and bridges and boats as “unnatural,” and in his disgust at such mechanistic devices left China and went to live among the Western barbarians. Every advance in civilization has been denounced as unnatural while it was recent.
The commonest objection to birth control is that it is against “nature.” (For some reason we are not allowed to say that celibacy is against nature; the only reason I can think of is that it is not new.) Malthus saw only three ways of keeping down the population; moral restraint, vice, and misery. Moral restraint, he admitted, was not likely to be practised on a large scale. “Vice,” i.e., birth control, he, as a clergyman, viewed with abhorrence. There remained misery. In his comfortable parsonage, he contemplated the misery of the great majority of mankind with equanimity, and pointed out the fallacies of reformers who hoped to alleviate it. Modern theological opponents of birth control are less honest. They pretend to think that God will provide, however many mouths there may be to feed. They ignore the fact that He has never done so hitherto, but has left mankind exposed to periodical famines in which millions died of hunger. They must be deemed to hold—if they are saying what they believe—that from this moment onward God will work a continual miracle of loaves and fishes which He has hitherto thought unnecessary. Or perhaps they will say that suffering here below is of no importance; what matters is the hereafter. By their own theology, most of the children whom their opposition to birth control will cause to exist will go to hell. We must suppose, therefore, that they oppose the amelioration of life on earth because they think it a good thing that many millions should suffer eternal torment. By comparison with them, Malthus appears merciful.
Women, as the object of our strongest love and aversion, rouse complex emotions which are embodied in proverbial “wisdom.”
Almost everybody allows himself or herself some entirely unjustifiable generalization on the subject of woman. Married men, when they generalize on that subject, judge by their wives; women judge by themselves. It would be amusing to write a history of men’s views on women. In antiquity, when male supremacy was unquestioned and Christian ethics were still unknown, women were harmless but rather silly, and a man who took them seriously was somewhat despised. Plato thinks it a grave objection to the drama that the playwright has to imitate women in creating his female roles. With the coming of Christianity woman took on a new part, that of the temptress; but at the same time she was also found capable of being a saint. In Victorian days the saint was much more emphasized than the temptress; Victorian men could not admit themselves susceptible to temptation. The superior virtue of women was made a reason for keeping them out of politics, where, it was held, a lofty virtue is impossible. But the early feminists turned the argument round, and contended that the participation of women would ennoble politics. Since this has turned out to be an illusion, there has been less talk of women’s superior virtue, but there are still a number of men who adhere to the monkish view of woman as the temptress. Women themselves, for the most part, think of themselves as the sensible sex, whose business it is to undo the harm that comes of men’s impetuous follies. For my part I distrust
The deeply irrational attitude of each sex toward women may be seen in novels, particularly in bad novels. In bad novels by men, there is the woman with whom the author is in love, who usually possesses every charm, but is somewhat helpless, and requires male protection; sometimes, however, like Shakespeare’s Cleopatra, she is an object of exasperated hatred, and is thought to be deeply and desperately wicked. In portraying the heroine, the male author does not write from observation, but merely objectifies his own emotions. In regard to his other female
