scholarly journals 5. On the Discourse of the “New Sexual Morality” in the German Empire: Robert Michels’ Sexual Ethics between Women’s Movement, Social Democracy, and Sociology

2021 ◽  
pp. 105-132
Author(s):  
Vincent Streichhahn
1991 ◽  
Vol 24 (2-3) ◽  
pp. 147-175 ◽  
Author(s):  
George S. Vascik

To what extent was liberalism a resurgent force in the last decade of the German Empire? Considerable debate has materialized around this question. After he became chair of the National Liberal caucus in the Reichstag, the Badenese attorney Ernst Bassermann gathered around himself a coterie of young reformers (the most notable of whom was Gustav Stresemann) who were eager to rejuvenate German liberalism. While opening themselves to alliances with social democracy and the working class, these self-consciously proud members of the business and educated middle classes vigorously asserted an aggressive liberal profile and busied themselves with the creation of new organizational structures to undergird a revivified liberal movement. We know a great deal about some of these political-organizational projects, most notably the Young Liberal movement and the Hansabund. Historians have, however, neglected the rural component of this revival—the German Peasant League (Deutscher Bauernbund, or DBB)—which Bassermann recognized as equally important to the National Liberal party's future as the Hansabund.


Author(s):  
David Wheeler-Reed

This chapter shows how second- and third-generation Christians wrestled with the familial ideologies codified by the New Testament writers until sexual renunciation became the norm by 300 CE. It begins with an analysis of Tatian’s “encratite” argument, Clement’s emerging ecclesiastical sexual ethics, and Epiphanes’s so-called libertine Christianity. It concludes by demonstrating how all of these ideas coalesce in the writings of John Cassian, whom Foucault deems the quintessence of late antique sexual morality.


Hypatia ◽  
2013 ◽  
Vol 28 (1) ◽  
pp. 1-17 ◽  
Author(s):  
Anne Barnhill

The body and bodily experience make little appearance in analytic moral philosophy. This is true even of analytic sexual ethics—the one area of ethical inquiry we might have expected to give a starring role to bodily experience. I take a small step toward remedying that by identifying one way in which the bodily experience of sex is ethically significant: some of the physical actions of sex have a default expressive significance, conveying trust, affection, care, sensitivity, enjoyment, and pleasure. When people having sex don't in fact have these feelings, the sex can be misleading, even if they've antecedently communicated that they don't have these feelings. This account of how sex can mislead is inspired by a perhaps surprising source, Catholic sexual morality. Analytic sexual ethicists could benefit from emulating Catholic sexual morality's attentiveness to the bodily nature of sex and its ethical significance.


2021 ◽  
pp. 1-25
Author(s):  
GÁBOR SZEGEDI

Abstract In this article, I discuss the emancipation of masturbation in twentieth-century Hungary, focusing on the socialist, Kádár era (late 1950s to late 1980s), which I claim was the time when the discourses concerning masturbation underwent profound transformation. I use Thomas Laqueur's periodization of discourses on masturbation in the West and make the case that in Hungary, due to its twentieth-century political and intellectual history, which affected both the institutionalization of sexology and discourses on sexuality, there is a markedly different chronology. In Hungary, interwar socialists were the first to suggest a new approach toward masturbation but these ideas remained marginal during the Horthy regime and in the ‘Stalinist’ 1950s. In the early years of the Kádár regime, debates about sexual morality reformulated what should be understood under socialist sexual morality. The concept of socialist humanism, especially Imre Hirschler's work, linked early 1960s sex education with the interwar socialist discourse on sex and paved the way to the emancipation of masturbation and the establishment of a post-Stalinist, socialist sexual ethics. In the 1970s and 1980s, iconic sexologists like Vilmos Szilágyi and Béla Buda moved away from socialist humanism and continued Hirschler's work, but mirroring the perspectives of contemporary Western science.


Philosophy ◽  
1987 ◽  
Vol 62 (241) ◽  
pp. 361-373 ◽  
Author(s):  
David Carr

The common or lay view of the contribution of Freudian and psychoanalytic theory to our understanding of human sexual conduct seems to be that it is essentially subversive of traditional or conventional sexual morality. For does not the psychoanalytic discovery of psychological causes over which we have no direct control reveal that whatever we may be inclined to do from sexual motives is not a matterfor guilt or shame? Does it not show that much of the sexual guilt and shame that we do experience is merely the product of inhibitions and repressions which are the result of dubiously rational social taboos and parental prohibitions? The main impact of Freudian or psychoanalytic views on modern popular thought about sexual morality andconduct would appear to amount to little more than a collection of such vague beliefs.


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