It is an extraordinary social experiment to "liberate" female sexuality in this way. It used to be thought that a person was most at liberty when they were not under the control of their animal passions or appetites, but had instead, through their higher reason/moral sense, cultivated habits of virtue, through which the animal passions/appetites could be directed to their proper ends.
And here we are with this older principle turned on its head. It is now thought that women are liberated and empowered when they are driven instead by unrestrained sexual impulse, by what they feel in the moment in terms of sexual passion.
And what of men? Has society taken a similar gamble and encouraged men to follow their animal impulses when it comes to sex? The answer, of course, is a resounding no. Our society, if anything, is petrified of the idea. There is a suspicion applied in our society to male sexuality, a suspicion that men are potential rapists or harassers of women. Men are forever put on the defensive, feeling pressured to apologise to women for the sexual sins, real or potential, of their sex.
So what we have is a lopsided account of sexual liberation. What is good for the goose is not good for the gander.
The remedy is not to encourage men to act on whatever sexual impulses they happen to have in order to even the score. It's unlikely that any society would really ever encourage this given the strength of male libido combined with the physical strength of young men.
Our society has been foolish, though, to imagine that "liberating" the female sexual impulse would have happy results. Earlier cultures were very much aware of the negative potential within female sexuality.
In 1613, for instance, Sir Thomas Overbury wrote a poem titled "The Wife". Overbury gives much thought in this poem as to how a woman might make a good wife. He does not deny the significance of beauty or passion, but he is clearly aware that for a wife to be loyal her love will have to derive not just from the animal passions (lust) but from her reason and her religious commitments.
In the following lines, Overbury observes that having a wife who is beautiful is not enough; unless she loves her husband, then her beauty is of little reward to him:
Without her love, her beauty should I take,
As that of pictures; dead; that gives it life:
Till then her beauty like the sun doth shine
Alike to all; that makes it, only mine.
And of that love, let reason father be,
And passion mother...
Overbury does not want his wife's love to be based on feelings alone. He wants the "father" (the governing/directing aspect) to be reason and passion the "mother".
He also makes the point that what matters most is not the birth, beauty or wealth of a wife but that she be "good":
Rather then these the object of my love,
Let it be good; when these with vertue go,
They (in themselves indifferent) vertues prove,
For good (like fire) turnes all things to be so.
Gods image in her soule, O let me place
My love upon! not Adams in her face.
Good, is a fairer attribute then white,
’Tis the minds beauty keeps the other sweete;
And what does he mean by the word "good"? He wants her to be "holy", i.e. to have a love of God that then commits her to a love of her husband:
By good I would have holy understood,
So God she cannot love, but also me,
The law requires our words and deeds be good,
Religion even the thoughts doth sanctifie:
As she is more a maid that ravisht is,
Then she which only doth but wish amisse.
Lust onely by religion is withstood,
Lusts object is alive, his strength within;
Morality resists but in cold blood;
Respect of credit feareth shame, not sin.
But no place darke enough for such offence
She findes, that’s watch’t, by her own conscience.
Then may I trust her body with her mind,
And, thereupon secure, need never know
The pangs of jealousie
If it's not clear, he is arguing that she won't be inwardly faithful if it is only a fear of being shamed for breaking a moral convention that stops her from cheating. But if her mind is turned toward the love of God, and through this a love of her husband, then it becomes a matter of deep conscience that she remains faithful and then he can "trust her body with her mind".
What this illustrates is that earlier generations were concerned to answer the question of how female sexuality, as an animal passion or appetite, might be directed, guided or restrained, to make possible a culture of marriage and family. The idea that you would deliberately aim to unleash female sexuality, and call it "liberation" or "empowerment", would have dumbfounded our ancestors. And the sexual chaos of our own times has proven our forebears to have had greater wisdom.
OT Mark but I was glad to hear you had a successful Traditionalist meet up in Melbourne recently.ReplyDelete
Well done. I've watched you on and off for years and it's great to see your hard work paying off.
Please keep it up. Those of us unable to attend enjoy hearing that likeminded souls are beginning to find each other.
Thanks. It's really satisfying to watch the formation of such a great group of (mostly) young men. At least there's no need in Melbourne now for anyone to feel isolated.Delete
How do I find out about these events? It sounds like the sort of gathering that would allow me to interact with likeminded others.ReplyDelete