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Offences Against One's Self Paederasty - Jeremy Bentham · The Conduct of Life

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  Speaker 1: Offenses against one's self? Part one. This is a LibriVox recording.
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  Speaker 1: All LibriVox recordings are in the public domain. For more
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  Speaker 1: information or to volunteer, visit LibriVox dot org. Dis Reading
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  Speaker 1: by Carl Manchester two thousand seven. Offenses against one's self
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  Speaker 1: Pederasty by Jeremy Bentham, Part one to what class of
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  Speaker 1: offenses shall we refer these irregularities of the venereal appetite,
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  Speaker 1: which are styled unnatural? When hidden from the public eye,
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  Speaker 1: There could be no color for placing them anywhere else.
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  Speaker 1: Could they find a place anywhere? It would be here?
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  Speaker 1: I have been tormenting myself for years to find, if possible,
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  Speaker 1: a sufficient ground for treating them with the severity with
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  Speaker 1: which they are treated at this time of day by
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  Speaker 1: all European nations. But upon the principal utility I can
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  Speaker 1: find none offenses of impurity. Their varieties. The abominations that
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  Speaker 1: come under this heading have this property in common in
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  Speaker 1: this respect, that they consist in procuring certain sensations by
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  Speaker 1: means of an improper object. The impropriety, then, may consist
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  Speaker 1: either in making use of an object one of the
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  Speaker 1: proper species, but at an improper time, for instance, after death,
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  Speaker 1: Two of an object of the proper species and sex,
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  Speaker 1: and at a proper time, but in an improper part.
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  Speaker 1: Three of an object of the proper species but the
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  Speaker 1: wrong sex. This is distinguished from the rest by the
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  Speaker 1: name of pederasty. Four of a wrong species. Five. In
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  Speaker 1: procuring this sensation by oneself, without the help of any
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  Speaker 1: other sensitive object, pederasty makes the greatest figure, the third
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  Speaker 1: being that which makes the most figure in the world.
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  Speaker 1: It will be proper to give that the principal share
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  Speaker 1: of our attention. In settling the nature and tendency of
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  Speaker 1: this offense, we shall, for the most part, have settled
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  Speaker 1: the nature and tendency of all the other offenses that
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  Speaker 1: come under this disgusting catalog, whether they produce any primary
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  Speaker 1: mischief one as to any primary mischief, it is evident
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  Speaker 1: that it produces no pain in anyone. On the contrary,
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  Speaker 1: it produces pleasure, and that a pleasure which, by their
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  Speaker 1: perverted taste, is by this supposition preferred to that pleasure
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  Speaker 1: which is in general reputed the greatest. The partners are
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  Speaker 1: both willing, if either of them be unwilling, the act
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  Speaker 1: is not that which we have here in view. It
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  Speaker 1: is an offense totally different in its nature of effects.
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  Speaker 1: It is a personal injury. It is a kind of
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  Speaker 1: rape as a secondary mischief, whether they produce any alarm
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  Speaker 1: in the community. Two, as to any second mischief, it
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  Speaker 1: produces not any pain of apprehension, For what is there
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  Speaker 1: in it for anybody to be afraid of? By the supposition,
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  Speaker 1: those only are the objects of it who choose to
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  Speaker 1: be so, who find a pleasure, for it seems they
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  Speaker 1: do in being so, Whether any danger. Three as to
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  Speaker 1: any danger exclusive of pain, the danger, if any, must
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  Speaker 1: consist in the tendency of the example. But what is
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  Speaker 1: the tendency of this example to dispose others to engage
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  Speaker 1: in the same practices? But this practice, for anything that
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  Speaker 1: has yet appeared, produces not pain of any kind to
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  Speaker 1: any one. Reasons that have commonly been assigned hitherto we
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  Speaker 1: have found no reason for punishing it at all, much
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  Speaker 1: less for punishing it with the degree of severity with
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  Speaker 1: which it has been commonly punished. Let us see what
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  Speaker 1: force there is in the reasons that have been commonly
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  Speaker 1: assigned for punishing it. The whole tribe of writers on
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  Speaker 1: English law, who none of them knows any more, what
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  Speaker 1: they mean by the word peace than they do by
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  Speaker 1: many other of the expressions that are most familiar to them.
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  Speaker 1: Reckon this among offenses against the peace. It is accordingly
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  Speaker 1: treated in all respects as an offense against the piece.
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  Speaker 1: They likewise reckon forgery, coining, and all sorts of frauds
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  Speaker 1: among offenses against the piece. According to the same writers,
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  Speaker 1: it is doubted whether adultery be not a breach of
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  Speaker 1: the piece. It is certain, however, that whenever a gallant
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  Speaker 1: accepts an invitation of another man's wife, he does it
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  Speaker 1: with force and arms. This needs no comment whether against
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  Speaker 1: the security of the individual. So w Blackstone is more particular.
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  Speaker 1: According to him, it is not only an offense against
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  Speaker 1: the piece, but it is of that division of offenses
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  Speaker 1: against the piece, which are offenses against the gu security.
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  Speaker 1: According to the same writer, if a man is guilty
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  Speaker 1: of this kind of filthiness, for instance, with a cow,
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  Speaker 1: as some men have been known to be, it is
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  Speaker 1: an offense against somebody's security. He does not say whose security,
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  Speaker 1: for the law makes no distinction in its ordinances. So
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  Speaker 1: neither does this lawyer, or any other English lawyer, in
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  Speaker 1: his comments, make any distinction between this kind of filthiness
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  Speaker 1: when committed with the consent of the patient, and the
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  Speaker 1: same kind of filthiness when committed against his consent and
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  Speaker 1: by violence. It is just as if a man were
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  Speaker 1: to make no distinction between concubinage and rape. Whether it
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  Speaker 1: debilitates Montesquieu, the reason that Montesquieu gives for reprobating it
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  Speaker 1: is the weakness which he seems to suppose it to
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  Speaker 1: have a tendency to bring upon those who practice it.
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  Speaker 1: Esprit de Lois, Book twelve, Chapter six. If foudrois le proscrier,
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  Speaker 1: conti nuferrois codonea ersexle fibles de L'Or ibre pai ar
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  Speaker 1: unvees infame parungernes enteurs it ought to be prescribed, were
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  Speaker 1: it only for giving to the one sex the weaknesses
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  Speaker 1: of the other, and paving the way by a scandalous
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  Speaker 1: youth for an infamous old age. This, if it be true,
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  Speaker 1: in fact, is a reason of a very different complexion
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  Speaker 1: from any of the preceding. And it is on the
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  Speaker 1: ground of this reason, as being the most plausible one,
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  Speaker 1: that I have ranked the offense under its present head.
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  Speaker 1: As far as it is true in fact, the act
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  Speaker 1: ought to be regarded in the first place as coming
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  Speaker 1: within the list of offenses against oneself, of offenses of imprudence,
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  Speaker 1: in the next place, as an offense against the state,
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  Speaker 1: an offense the tendency of which is to diminish the
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  Speaker 1: public force. If, however, it tends to weaken a man.
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  Speaker 1: It is not any single act that can, in any
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  Speaker 1: sensible degree have that effect. It can only be the habit.
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  Speaker 1: The act thus will become obnoxious as evidencing the existence
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  Speaker 1: in probability of the habit. This enervating tendency, be it
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  Speaker 1: what it may. If it is to be taken as
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  Speaker 1: a ground for treating the practice in question with a
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  Speaker 1: degree of severity which is not bestowed upon the regular
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  Speaker 1: way of gratifying, the venereal appetite must be greater in
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  Speaker 1: the former case than in the latter.
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  Speaker 2: Is it so?
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  Speaker 1: If the affirmative can be shown, it must be either
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  Speaker 1: by arguments a priori drawn from considerations of the nature
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  Speaker 1: of the human frame, or from experience. Are there any
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  Speaker 1: such arguments from physiology? I have never heard of any.
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  Speaker 1: I can think of none. What says history? What says
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  Speaker 1: historical experience? The result of this can be measured only
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  Speaker 1: upon a large scale or upon a very general survey.
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  Speaker 1: Among the modern nations, it is comparatively but rare in
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  Speaker 1: modern Rome. It is perhaps not very uncommon in Powers,
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  Speaker 1: probably not quite so common in London, still less frequent
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  Speaker 1: in Edinburgh or Amsterdam. You scarce hear of it two
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  Speaker 1: or three times in a century. In Athens and in
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  Speaker 1: ancient Rome, in the most flourishing periods of the history
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  Speaker 1: of those capitals, regular intercourse between the sexes was scarcely
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  Speaker 1: much more common. It was upon the same footing throughout Greece.
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  Speaker 1: Everybody practiced it. Nobody was ashamed of it. They might
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  Speaker 1: be ashamed of what they looked upon as an excess
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  Speaker 1: in it, or they might be ashamed of it as
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  Speaker 1: a weakness, as a propensity that had a tendency to
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  Speaker 1: distract men from more worthy and important occupations. Just as
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  Speaker 1: a man with us might be ashamed of excess or
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  Speaker 1: weakness in his love for women. In itself, one may
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  Speaker 1: be sure that they were not ashamed of it. A
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  Speaker 1: jesilous upon somebody's taking notice of the care he took
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  Speaker 1: to avoid taking any familiarities with a youth who passed
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  Speaker 1: for being handsome, acknowledges it indeed, but upon what ground,
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  Speaker 1: Not on account of the turpitude, but the danger. Xenophon,
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  Speaker 1: in his Retreat of the ten Thousand, gives an anecdote
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  Speaker 1: of himself in which he mentions himself as particularly addicted
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  Speaker 1: to this practice, without seeming to entertain the least suspicion
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  Speaker 1: that any apology was necessary. In his account of socrates conversation,
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  Speaker 1: he introduces that philosopher censuring, or rather making merry with
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  Speaker 1: a young man, for his attachment to the same practice.
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  Speaker 1: But in what light does he consider it as a
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  Speaker 1: weakness unbecoming to a philosopher, not as a turpitude or
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  Speaker 1: a crime unbecoming to a man. It is not because
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  Speaker 1: an object of the one sex more than one of
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  Speaker 1: the other is improper game, but on account of the
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  Speaker 1: time that must be spent and the humiliation submitted to
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  Speaker 1: in the pursuit. What is remarkable is that there is
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  Speaker 1: scarce a striking character in antiquity, nor one that in
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  Speaker 1: other respects men are in use to sit as virtuous,
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  Speaker 1: of whom it does not appear, by one circumstance or another,
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  Speaker 1: that he was infected with this inconceivable propensity. It makes
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  Speaker 1: a conspicuous figure in the very opening of Thusidide's history,
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  Speaker 1: and by an odd accident, it was to the spirit
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  Speaker 1: of two young men, kindled and supported by this passion,
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  Speaker 1: that Athens, according to that historian, stood indebted on a
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  Speaker 1: trying occasion for the recovery of its liberty. The firmness
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  Speaker 1: and spirit of the theban band, the band of lovers,
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  Speaker 1: as it was called, is famous in history, and the
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  Speaker 1: principle by which the union among the members of it
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  Speaker 1: was commonly supposed to be cemented is well known. Plutarch
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  Speaker 1: in Vita Pellapaidae Esprit delire, book four, chapter eight. Many moderns,
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  Speaker 1: and among others, mister Voltaire, dispute the fact. But that
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  Speaker 1: intelligent philosopher sufficiently intimates the ground of his incredulity. If
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  Speaker 1: he does not believe it, it is because he likes not
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  Speaker 1: to believe it. What the ancients called love in such
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  Speaker 1: a case was what we call platonic, that is, was
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  Speaker 1: not love but friendship. But the Greeks knew the difference
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  Speaker 1: between love and friendship as well as we. They had
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  Speaker 1: distinct terms to signify them by. It seems reasonable, therefore,
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  Speaker 1: to suppose that when they say love they mean love,
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  Speaker 1: and when they say friendship only, they mean friendship only.
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  Speaker 1: And with regard to Xenophon and his master Socrates and
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  Speaker 1: his fellow scholar Plato, it seems more reasonable to believe
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  Speaker 1: them to have been addicted to this taste when they,
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  Speaker 1: or any of them tell us so in express terms,
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  Speaker 1: than to trust to the interpretations, however ingenious and however
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  Speaker 1: well intended, of any man who write at this time
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  Speaker 1: of day, when they tell us it was no such thing.
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  Speaker 1: Not to insist upon Agesilaus and Xenophon. It appears, by
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  Speaker 1: one circumstance or another, that the mysticles Aristides, Epaminondus, Alcibiades, Alexander,
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  Speaker 1: and perhaps the greatest number of the heroes of Greece
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  Speaker 1: were infected with distaste. Not that the historians are at
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  Speaker 1: the pains of informing us so expressly, for it was
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  Speaker 1: not extraordinary enough to make it worth their while, But
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  Speaker 1: it comes out collaterally in the course of the transactions
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  Speaker 1: they have occasion to relate. It were hardly worthwhile after
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  Speaker 1: this to take up much more time in proving the
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  Speaker 1: same thing with regard to the Romans. In naming distinguished
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  Speaker 1: persons of consequence whom history has mentioned as partakers in
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  Speaker 1: this abomination, or in bringing passages to show that the
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  Speaker 1: same depraved taste prevailed generally among the people, not to
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  Speaker 1: mention notorious profligates such as the Antones, the Claudiuses, the Pisos,
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  Speaker 1: the Gabiniuses of the age Cicero. If we may believe,
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  Speaker 1: either his enemy Sallust or his admirer Pliny neither avoided
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  Speaker 1: this propensity, nor thought proper to dissemble it that Austere philosopher,
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  Speaker 1: after writing books to prove that pleasure was no good
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  Speaker 1: and that pain was no evil, and that virtue could
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  Speaker 1: make a man happy upon the rack that affectionate husband,
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  Speaker 1: in the midst of all his tenderness for his wife Terentia,
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  Speaker 1: could play at blind man's buff with his secretary for pipes,
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  Speaker 1: and make verses upon this notable exploit of gallantry. With
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  Speaker 1: regard to the people in general, it may be presumed
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  Speaker 1: that if the gods amused themselves in this way, if
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  Speaker 1: Apollo loved Hyacinthus, if Hercules could be in a frenzy
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  Speaker 1: for the loss of Hylas, and the father of gods
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  Speaker 1: and men could solace himself with Ganymede, it was neither
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  Speaker 1: an odious nor an unfrequent thing for mortal men to
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  Speaker 1: do so the gods we make it has been well
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  Speaker 1: and often said, we make always after our own image.
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  Speaker 1: In times much anterior to those of Cicero, and in which,
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  Speaker 1: according to the common prejudice, the morals of the people
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  Speaker 1: are supposed to have been proportionately more pure. When certain
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  Speaker 1: festivals were suppressed on account of their furnishing opportunities for debauchery.
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  Speaker 1: Irregularities of this kind were observed, according to Livy, to
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  Speaker 1: be more abundant than ordinary intrigues. This circumstance would scarcely
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  Speaker 1: perhaps have been thought worth mentioning, had not the idea
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  Speaker 1: of excess in this as it is apt to do
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  Speaker 1: on all occasions, struck the imagination of the historian, as
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  Speaker 1: well as of the magistrate whose administration he is recording.
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  Speaker 1: This much will probably be thought enough if more proofs
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  Speaker 1: were necessary. It were easy to collect materials enough to
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  Speaker 1: fill a huge, a tedious, and a very disgusting volume.
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  Speaker 1: It appears, then, that this propensity was universally predominant among
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  Speaker 1: the ancient Greeks and Romans, among the military as much
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  Speaker 1: as any. The ancient Greeks and Romans, however, are commonly
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  Speaker 1: reputed as a much stouter as well as a much
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  Speaker 1: braver people than the stoutest and bravest of any of
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  Speaker 1: the modern nations of Europe. They appeared to been stouter,
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  Speaker 1: at least in a very considerable degree than the French,
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  Speaker 1: in whom this propensity is not very common, and still
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  Speaker 1: more than the Scotch in whom it is still less common.
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  Speaker 1: And this although the climate even of Greece was a
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  Speaker 1: great deal warmer, and in that respect more enervating than
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  Speaker 1: that of modern Scotland. If then this practice was in
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  Speaker 1: those ancient warm countries attended with any enervating effects, they
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  Speaker 1: were much more than counteracted by the superiority of blank
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  Speaker 1: in the exertions which were then required by the military education,
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  Speaker 1: over and above those which are now called for by
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  Speaker 1: ordinary labour. But if there be any ground derived from
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  Speaker 1: history for attributing to it any such enervating effects, it
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  Speaker 1: is more than I can find whether it enervates the
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  Speaker 1: patient more than the agent. Montesque, however, seems to make
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  Speaker 1: a distinction. He seems to suppose these enervating effects to
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  Speaker 1: be exerted prince upon the person who is the patient
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  Speaker 1: in such a business. This distinction does not seem very
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  Speaker 1: satisfactory in any point of view. Is there any reason
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  Speaker 1: for supposing it to be a fixed one between persons
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  Speaker 1: of the same age, actuated by the same incomprehensible desires.
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  Speaker 1: Would not the parts they took in the business be convertible?
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  Speaker 1: Would not the patient be the agent in his turn?
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  Speaker 1: If it were not so. The person on whom he
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  Speaker 1: supposes these effects to be the greatest is precisely the
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  Speaker 1: person with regard to whom it is most difficult to conceive.
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  Speaker 1: Whence those consequences should result. In the one case, there
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  Speaker 1: is exhaustion, which, when carried to excess, may be followed
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  Speaker 1: by debility. In the other case, there is no such thing.
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  Speaker 1: What says history in regard to this point too, in particular,
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  Speaker 1: what says history, As the two parts that a man
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  Speaker 1: may take in this business are so naturally convertible, however
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  Speaker 1: frequently he may have taken a passive part, it will
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  Speaker 1: not ordinarily appear, according to the notions of the ancients,
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  Speaker 1: there was something degrading in the passive part, which was
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  Speaker 1: not in the active it was ministering to the pleasure.
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  Speaker 1: For so we are obliged to call it of another
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  Speaker 1: without participation. It was making oneself the property of another man.
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  Speaker 1: It was playing the woman's part. It was therefore unmanly
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  Speaker 1: peticabo vos et iramabo, antony, pathise etsynadae fury Catalus. On
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  Speaker 1: the other hand, to take the active part was to
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  Speaker 1: make use of another for one's pleasure. It was making
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  Speaker 1: another man one's property. It was preserving the manly, the
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  Speaker 1: commanding character. Accordingly, Solon in his laws prohibits slaves from
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  Speaker 1: bearing an active part where the passive is borne by
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  Speaker 1: a freeman. In the few instances in which we happen
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  Speaker 1: to hear of a person's taking the passive part, there
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  Speaker 1: is nothing to favor the above mentioned hypothesis. The beautiful Alcibiades, who,
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  Speaker 1: in his youth, says Connelius Nepos after the manner of
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  Speaker 1: the Greeks, was beloved by many, was not remarkable, either
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  Speaker 1: for his weakness or for cowardice. At least blank did
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  Speaker 1: not find it so. The Clodius, whom Cicero scoffs at
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  Speaker 1: for his servile obsequiousness to the appetite of curio, was
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  Speaker 1: one of the most daring and turbulent spirits in all Rome.
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  Speaker 1: Julius Caesar was looked upon as a man of tolerable
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  Speaker 1: courage in his day, notwithstanding the complacency showed in his
• 18:37
  Speaker 1: youth to the king of Bithynia. Nicomedes Aristotle, the inquisitive
• 18:43
  Speaker 1: and observing Aristotle, whose physiological distinctions are looked upon as
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  Speaker 1: some of the best of his works. Aristotle, who if
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  Speaker 1: there had been anything in this notion, had every opportunity
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  Speaker 1: and inducement to notice and confirm it, gives no intimation
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  Speaker 1: of any such thing. On the contrary, he sits down
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  Speaker 1: very soberly to distribute the male half of the species
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  Speaker 1: under two classes, one class having a natural propensity, he says,
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  Speaker 1: to bear a passive part in such a business, as
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  Speaker 1: the other have to take an active part. Problemata, Section four,
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  Speaker 1: Article twenty seven. The form of these propensities he attributes
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  Speaker 1: to a peculiarity of organization analogous to that of women.
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  Speaker 1: The whole passage is abundantly obscure and shows in how
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  Speaker 1: imperfect a state of anatomical knowledge was his time. This observation,
• 19:35
  Speaker 1: it must be confessed, is not much more satisfactory than
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  Speaker 1: that other of the same philosopher, when he speaks of
• 19:41
  Speaker 1: two sorts of men, the one born to be masters,
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  Speaker 1: the other to be slaves. If, however, there had appeared
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  Speaker 1: any reason for supposing this practice, either with regard to
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  Speaker 1: the passive or the active part of it, to have
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  Speaker 1: had any remarkable effects in the way of debilitation upon
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  Speaker 1: those who were addicted to it, he would have had
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  Speaker 1: hadly said so much upon the subject without taking notice
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  Speaker 1: of that circumstance. End of Part one. Offenses against Oneself
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  Speaker 1: Part two. This is a LibriVox recording. All LibriVox recordings
• 20:20
  Speaker 1: are in the public domain. For more information or to volunteer,
• 20:23
  Speaker 1: visit LibriVox dot org. Offenses against one's self pederaste by
• 20:29
  Speaker 1: Jeremy Bentham, Part two whether it hurts population? A notion
• 20:37
  Speaker 1: more obvious, but perhaps not much better founded than the former,
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  Speaker 1: is that of its being prejudicial. Mister Voltaire appears inclined
• 20:45
  Speaker 1: in one part of his works to give some countenance
• 20:48
  Speaker 1: to this opinion. He speaks of it as a vice
• 20:51
  Speaker 1: which would be destructive to the human race if it
• 20:53
  Speaker 1: were general. Quote, how did it come about that a
• 20:57
  Speaker 1: vice which would destroy mankind if it were general? That
• 21:00
  Speaker 1: an infamous outrage against nature? End? Christiancieur Nonsigiopidi amour sur cretique.
• 21:10
  Speaker 1: A little further on, speaking of Sextus Empiricus, who would
• 21:14
  Speaker 1: have us believed that this practice was recommended in persia
• 21:17
  Speaker 1: by the laws. He insists that the effect of such
• 21:20
  Speaker 1: a law would be to annihilate the human race if
• 21:23
  Speaker 1: it were literally observed. No, says he, it is not
• 21:28
  Speaker 1: in human nature to make a law that contradicts and
• 21:30
  Speaker 1: outrages nature, a law that would annihilate mankind if it
• 21:34
  Speaker 1: were observed to the letter. This consequence, however, is far
• 21:38
  Speaker 1: enough from being a necessary one for a law of
• 21:41
  Speaker 1: the purport he represents to be observed. It is sufficient
• 21:44
  Speaker 1: that this unprolific kind of venery be practiced. It is
• 21:48
  Speaker 1: not necessary that it should be practiced to the exclusion
• 21:51
  Speaker 1: of that which is prolific. Now that there should ever
• 21:54
  Speaker 1: be wanting at such a measure of the regular and
• 21:57
  Speaker 1: ordinary inclination of desire for the proper object as is
• 22:00
  Speaker 1: necessary for keeping up the numbers of mankind upon their
• 22:03
  Speaker 1: present footing, is a notion that stands warranted by nothing
• 22:07
  Speaker 1: that I can find in history. To consider the matter
• 22:10
  Speaker 1: a priori, if we consult mister Hume and Dr Smith,
• 22:14
  Speaker 1: we shall find that it is not the strength of
• 22:16
  Speaker 1: the inclination of the one sex for the other. That
• 22:18
  Speaker 1: is the measure of the numbers of mankind, but the
• 22:21
  Speaker 1: quantity of subsistence which they can find or raise upon
• 22:24
  Speaker 1: a given spot. With regard to the mere object of population,
• 22:29
  Speaker 1: if we consider the time of gestation in the female sex,
• 22:33
  Speaker 1: we shall find that much less than a hundredth part
• 22:36
  Speaker 1: of the activity a man is capable of exerting in
• 22:38
  Speaker 1: his way is sufficient to produce all the effect that
• 22:42
  Speaker 1: can be produced by ever so much more. Population therefore
• 22:46
  Speaker 1: cannot suffer till the inclination of the male sex for
• 22:49
  Speaker 1: the female be considerably less than a hundredth part as
• 22:52
  Speaker 1: strong as for their own. Is there the least probability
• 22:57
  Speaker 1: that this should ever be the case, I must confess
• 23:00
  Speaker 1: I see not anything that should leaders to suppose it.
• 23:03
  Speaker 1: Before this can happen, the nature of the human composition
• 23:06
  Speaker 1: must receive a total change, and that propensity, which is
• 23:10
  Speaker 1: commonly regarded as the only one of the two that
• 23:12
  Speaker 1: is natural, must have become altogether an unnatural one. I
• 23:17
  Speaker 1: have already observed that I can find nothing in history
• 23:20
  Speaker 1: to countenance the notion I am examining. On the contrary,
• 23:24
  Speaker 1: the country in which the prevalence of this practice is
• 23:27
  Speaker 1: most conspicuous, happens to have been remarkable for its populousness.
• 23:32
  Speaker 1: The bent of popular prejudice has been to exaggerate this populousness,
• 23:36
  Speaker 1: But after all deductions are made, still it will appear
• 23:39
  Speaker 1: to have been remarkable. It was such as, notwithstanding the
• 23:42
  Speaker 1: drain of continual wars in a country parceled out into
• 23:45
  Speaker 1: poultry states, as to be all of it from tier,
• 23:49
  Speaker 1: gave occasion to the continued necessity of emigration. This reason,
• 23:54
  Speaker 1: however well grounded, soever it were in itself, could not
• 23:57
  Speaker 1: with any degree of consistency, be urged in a country
• 24:00
  Speaker 1: where celibacy was permitted, much less where it was encouraged.
• 24:05
  Speaker 1: The proposition, which, as will be shown more fully by
• 24:08
  Speaker 1: and by, is not at all true with respect to
• 24:10
  Speaker 1: PEDERASTI I mean that were it to prevail universally, it
• 24:14
  Speaker 1: would put an end to the human race, is most
• 24:17
  Speaker 1: evidently and strictly true with regard to celibacy. If then,
• 24:21
  Speaker 1: merely out of regard to population, it were right that
• 24:24
  Speaker 1: pederasts should be burnt alive. Monks ought to be roasted
• 24:28
  Speaker 1: alive by a slow fire. If a pederast, according to
• 24:32
  Speaker 1: the Monkish canonist Bermondas destroys the whole human race. Bamondas
• 24:37
  Speaker 1: destroyed it. I don't know how many thousand times over
• 24:41
  Speaker 1: the crime of Bamondas is I don't know how many
• 24:44
  Speaker 1: times worse than PEDERASTI that there should be the least
• 24:49
  Speaker 1: color for supposing of this practice, that in any situation
• 24:53
  Speaker 1: of things, whatever it could have the least possible tendency
• 24:55
  Speaker 1: to favor population is what nobody, I suppose, would easily
• 24:59
  Speaker 1: have suspected. Since, however, we are embarked on this discussion,
• 25:04
  Speaker 1: it is fit that everything that can contribute to our
• 25:07
  Speaker 1: forming a right judgment on the question should be mentioned.
• 25:11
  Speaker 1: Women who submit to promiscuous embraces are almost universally unprolific.
• 25:17
  Speaker 1: In all great towns, a great multitude of women will
• 25:20
  Speaker 1: always be in this case. In Paris, for instance, the
• 25:23
  Speaker 1: number of these women has been computed to amount to
• 25:26
  Speaker 1: at least ten thousand. These women were no more than
• 25:30
  Speaker 1: a certain quantity of prolific vigor to be applied to them.
• 25:34
  Speaker 1: Might all of them stand in as good a way
• 25:36
  Speaker 1: of being prolific as other women, They would have, indeed
• 25:40
  Speaker 1: rather a better chance, Since the women who came to
• 25:43
  Speaker 1: be reduced to the necessity of embracing this profession. Are
• 25:47
  Speaker 1: always those who, by their beauty, are more apt than
• 25:50
  Speaker 1: an equal number of women taken at random to engage
• 25:53
  Speaker 1: the attention of the other sex. If then all the
• 25:57
  Speaker 1: vigor that is over and above this quantity were to
• 25:59
  Speaker 1: be diverted into another channel, it is evident that in
• 26:03
  Speaker 1: the case above supposed, the state would be a gainer
• 26:06
  Speaker 1: to the amount of all the population that could be
• 26:09
  Speaker 1: expected from forty thousand women. And in the proportion as
• 26:12
  Speaker 1: any woman was less prolific by the diverting of any
• 26:15
  Speaker 1: part of this superfluous vigor in the same proportion would
• 26:19
  Speaker 1: population be promoted. No one, I hope, will take occasion
• 26:23
  Speaker 1: to suppose that from anything here said, I mean to
• 26:26
  Speaker 1: infer the propriety of affording any encouragement to this miserable
• 26:30
  Speaker 1: taste for the sake of population. Such an inference would
• 26:34
  Speaker 1: be as ill founded as it would be cruel. I
• 26:37
  Speaker 1: leave anyone to imagine what such a writer as Swift,
• 26:40
  Speaker 1: for instance, might make upon this theme quote a project
• 26:45
  Speaker 1: for promoting population by the encouragement of PEDERASTI end quote.
• 26:51
  Speaker 1: The truth is the sovereign if he will but conduct
• 26:54
  Speaker 1: himself with tolerable attention with respect to the happiness of
• 26:57
  Speaker 1: his subjects, need never be in any pain about the
• 27:00
  Speaker 1: number of them. He has no need to be ever
• 27:03
  Speaker 1: at the expense of any efforts leveled in a direct
• 27:06
  Speaker 1: line at the purpose of increasing it. Nature will do
• 27:10
  Speaker 1: her own work fast enough without his assistance, if he
• 27:13
  Speaker 1: will but refrain from giving her disturbance. Such infamous expedients
• 27:18
  Speaker 1: would be improper, as any coercive ones are unnecessary. Even
• 27:23
  Speaker 1: monks in the countries that are most infested with them,
• 27:26
  Speaker 1: are not near so pernicious by the deductions they make
• 27:28
  Speaker 1: from the sum of population, as by the miseries which
• 27:31
  Speaker 1: they produce and suffer, and by the prejudices of all
• 27:34
  Speaker 1: kinds of which they are the perpetrators and the dupes.
• 27:38
  Speaker 1: My wonder is how any man who is at all
• 27:41
  Speaker 1: acquainted with the most amiable part of the species should
• 27:45
  Speaker 1: ever entertain any serious apprehensions of their yielding the ascendant
• 27:49
  Speaker 1: to such unworthy rivals, whether it robs women. A more
• 27:55
  Speaker 1: serious imputation for punishing this practice is that the effect
• 27:58
  Speaker 1: of it is to produce in the male sex an
• 28:01
  Speaker 1: indifference to the female, and thereby defraud the latter of
• 28:04
  Speaker 1: their rights. This, as far as it holds good in
• 28:08
  Speaker 1: point of fact, is in truth a serious imputation. The
• 28:13
  Speaker 1: interest of the female part of the species claimed just
• 28:15
  Speaker 1: as much attention, and not a whit more on the
• 28:18
  Speaker 1: part of the legislator as those of the male. A
• 28:22
  Speaker 1: complaint of this sort, it is true, would not come
• 28:25
  Speaker 1: with very good grace from a modest woman. But should
• 28:28
  Speaker 1: the women be a stopped from making complaint in such
• 28:30
  Speaker 1: a case, it is the business of the men to
• 28:33
  Speaker 1: make it for them. This, then, as far as it
• 28:36
  Speaker 1: holds good in point of fact, is in truth of
• 28:39
  Speaker 1: very serious imputation. How far it does it will be
• 28:42
  Speaker 1: proper to inquire. In the first place, the female sex
• 28:47
  Speaker 1: is always able and commonly disposed, to receive a greater
• 28:50
  Speaker 1: quantity of venereal tribute than the male sex is able
• 28:53
  Speaker 1: to bestow. If then the state of manners be such
• 28:57
  Speaker 1: in any country as left the exertion of this faculty
• 29:00
  Speaker 1: entirely unrestrained, it is evident that, except in particular cases
• 29:05
  Speaker 1: when no object of the female sex happened to be
• 29:07
  Speaker 1: within reach, any effort of this kind that was exerted
• 29:10
  Speaker 1: by a male upon a male would be so much
• 29:13
  Speaker 1: lost to the community of females. Upon this footing, the
• 29:17
  Speaker 1: business of venereal enjoyment seems actually to stand in some
• 29:21
  Speaker 1: few parts of the world, for instance, at Otahiti. It
• 29:25
  Speaker 1: seems therefore that at Otahiti pederasti could hardly have footing,
• 29:31
  Speaker 1: but the female part of that community must in proportion
• 29:34
  Speaker 1: be defrauded of their rights. If then pederasti were to
• 29:38
  Speaker 1: be justified in Otahiti, it could only be upon this
• 29:41
  Speaker 1: absurd and improbable supposition that the male sex were gain
• 29:45
  Speaker 1: us by such a perversion to a greater amount than
• 29:48
  Speaker 1: the female sex were losers. But in all European countries
• 29:52
  Speaker 1: and such others on which we bestowed the title of civilized,
• 29:56
  Speaker 1: the case is widely different. In these countries. This propensity,
• 30:01
  Speaker 1: which in the male sex is under a considerable degree
• 30:03
  Speaker 1: of restraint, is under an incomparably greater restraint in the
• 30:07
  Speaker 1: female while each is alike prohibited from partaking of these enjoyments.
• 30:12
  Speaker 1: But on the terms of marriage, by the fluctuating and
• 30:16
  Speaker 1: inefficacious influence of religion, the censure of the world denies
• 30:20
  Speaker 1: it the female part of the species under the severest penalties,
• 30:24
  Speaker 1: while the male sex is left free. In speaking on
• 30:28
  Speaker 1: this occasion of the precepts of religion, I consider not
• 30:31
  Speaker 1: what they are in themselves, but what they may happen
• 30:34
  Speaker 1: to be in the opinion and discourse of those whose
• 30:36
  Speaker 1: office it is to interpret them. No sooner is a
• 30:40
  Speaker 1: woman known to have infringed this prohibition than either she
• 30:44
  Speaker 1: is secluded from all means of repeating the offense, or
• 30:47
  Speaker 1: upon her escaping from that vigilance, she throws herself into
• 30:51
  Speaker 1: that degraded class whom the want of company of their
• 30:54
  Speaker 1: own sex render unhappy, and the abundance of it on
• 30:58
  Speaker 1: the part of the male sex. And this being the case,
• 31:02
  Speaker 1: it appears the contribution which the male part of the
• 31:05
  Speaker 1: species are willing, as well as able to bestow, is
• 31:08
  Speaker 1: beyond all comparison, greater than what the female part are
• 31:12
  Speaker 1: permitted to receive. If a woman has a husband, she
• 31:15
  Speaker 1: is permitted to receive it only from her husband. If
• 31:19
  Speaker 1: she has no husband, she is not permitted to receive
• 31:21
  Speaker 1: it from any man without being degraded into the class
• 31:24
  Speaker 1: of prostitutes. When she is in that unhappy class, she
• 31:29
  Speaker 1: has not indeed less than she would wish, but what
• 31:32
  Speaker 1: is often as bad to her, she has more it appears, then,
• 31:37
  Speaker 1: that if the female sex are loses by the prevalence
• 31:40
  Speaker 1: of this practice, it can only be on this supposition
• 31:44
  Speaker 1: that the force with which it tends to divert men
• 31:46
  Speaker 1: from entering into connection with the other sex is greater
• 31:50
  Speaker 1: than the force with which the censure of the world
• 31:52
  Speaker 1: tends to prevent those connections by its operation on the women.
• 31:58
  Speaker 1: In countries where as in Otate Tahiti, no restraint is
• 32:02
  Speaker 1: laid on the gratification of the amorous appetite, whatever part
• 32:05
  Speaker 1: of the activity of that appetite in the male sex
• 32:08
  Speaker 1: were exercised upon the same sex would be so much
• 32:11
  Speaker 1: loss in point of enjoyment to the female. But in
• 32:15
  Speaker 1: countries where it is kept under restraint, as in Europe,
• 32:18
  Speaker 1: for example, this is not by any means the case.
• 32:21
  Speaker 1: As long as things are upon that footing, there are
• 32:24
  Speaker 1: many cases in which the women can be no sufferers
• 32:27
  Speaker 1: for the want of solicitation on the part of the men.
• 32:31
  Speaker 1: If the institution of the marriage contract be a beneficial one,
• 32:35
  Speaker 1: and if it be expedient that the observance of it
• 32:37
  Speaker 1: should be maintained inviolate, we must, in the first place
• 32:41
  Speaker 1: deduct from the number of the women who would be
• 32:44
  Speaker 1: sufferers by the prevalence of this taste all married women
• 32:47
  Speaker 1: whose husbands were not infected with it. In the next place,
• 32:51
  Speaker 1: upon the supposition that a state of prostitution is not
• 32:54
  Speaker 1: a happier state than a state of virginity, we must
• 32:58
  Speaker 1: deduct all those women who, by means of this prevalence,
• 33:01
  Speaker 1: would have escaped being debauched. The women who would be
• 33:05
  Speaker 1: sufferers by it, Abinicio, are those only who, were it
• 33:10
  Speaker 1: not for the prevalence of it, would have got husbands.
• 33:13
  Speaker 1: I say, abinicio, for when a woman has been once
• 33:16
  Speaker 1: reduced to take up the trade of prostitution, she also
• 33:19
  Speaker 1: would be of the number of those who are sufferers
• 33:22
  Speaker 1: by the prevalence of this taste, in case the effect
• 33:25
  Speaker 1: of it were to deprive her of any quantity of
• 33:27
  Speaker 1: this commerce beyond that which she would rather be without.
• 33:31
  Speaker 1: It is not in this business, as in most other businesses,
• 33:35
  Speaker 1: where the quantity of the object in demand is in
• 33:37
  Speaker 1: proportion to the demand. The occupations with respect to which
• 33:42
  Speaker 1: that rule holds good are those only that are engaged
• 33:45
  Speaker 1: in through character reflection and upon choice. But in this
• 33:51
  Speaker 1: profession scarce any woman engages for the purposes the motive
• 33:55
  Speaker 1: that induces a woman to engage in it is not
• 33:58
  Speaker 1: any such circumstance as the consideration of the probability of
• 34:01
  Speaker 1: getting custom She has no intention of engaging in it
• 34:05
  Speaker 1: when she takes the step that eventually proves a means
• 34:08
  Speaker 1: of her engaging in it. The immediate cause of her
• 34:11
  Speaker 1: engaging in it is the accident of a discovery which
• 34:14
  Speaker 1: deprives her of every other source of livelihood. Upon the supposition, then,
• 34:19
  Speaker 1: that a given number have been debauched, there would be
• 34:21
  Speaker 1: the same number ready to comply with solicitation whenever so
• 34:25
  Speaker 1: little was offered as whenever so much was offered. It
• 34:29
  Speaker 1: is a conceivable case, therefore, that upon the increased prevalence
• 34:33
  Speaker 1: of this taste, they might be the same number of
• 34:35
  Speaker 1: women debauched as at present, And yet all the prostitutes
• 34:39
  Speaker 1: in the place might be starving for want of customers.
• 34:43
  Speaker 1: The question then is reduced to this, what are the
• 34:46
  Speaker 1: number of women who, by the prevalence of this taste,
• 34:49
  Speaker 1: would it is probable, be prevented from getting husbands? These,
• 34:54
  Speaker 1: and these only are they who would be sufferers by it.
• 34:58
  Speaker 1: Upon the following consideration, it does not seem likely that
• 35:01
  Speaker 1: the prejudice sustained by the sex in this way, could
• 35:05
  Speaker 1: ever rise to any considerable amount, were the prevalence of
• 35:09
  Speaker 1: this taste to rise to ever so great a height,
• 35:12
  Speaker 1: that the most considerable part of the motives to marriage
• 35:15
  Speaker 1: would remain entire, in the first place, the desire of
• 35:19
  Speaker 1: having children. In the next place, the desire of forming
• 35:23
  Speaker 1: alliances between families. Thirdly, the convenience of having a domestic
• 35:28
  Speaker 1: companion whose company will continue to be agreeable throughout life. Fourthly,
• 35:33
  Speaker 1: the convenience of gratifying the appetite in question at any
• 35:36
  Speaker 1: time when the want occurs, and without the expense and
• 35:39
  Speaker 1: trouble of concealing it or the danger of a discovery.
• 35:44
  Speaker 1: Were a man's taste even so far corrupted as to
• 35:46
  Speaker 1: make him prefer the embraces of a person of his
• 35:49
  Speaker 1: own sex to those of a female, a connection of
• 35:52
  Speaker 1: that preposterous kind would therefore be far enough from answering
• 35:56
  Speaker 1: to him the purposes of a marriage. A connection with
• 35:59
  Speaker 1: a war may, by accident be followed with disgust, but
• 36:04
  Speaker 1: a connection of the other kind a man must know,
• 36:07
  Speaker 1: will for certain come in time to be followed by disgust.
• 36:11
  Speaker 1: All the documents we have from the ancients relative to
• 36:14
  Speaker 1: this matter, and we have a great abundance agree in
• 36:18
  Speaker 1: this that it is only for a very few years
• 36:21
  Speaker 1: of his life that a male continues an object of desire,
• 36:24
  Speaker 1: even to those in whom the infection of this taste
• 36:27
  Speaker 1: is at the strongest. The very name it went by
• 36:31
  Speaker 1: among the Greeks may stand instead of all other proofs,
• 36:34
  Speaker 1: of which the works of Lucian and Marshal alone will
• 36:38
  Speaker 1: furnish any abundance that can be required. Among the Greeks
• 36:42
  Speaker 1: it was called Pederastia, the love of boys, not andrarastia
• 36:48
  Speaker 1: the love of men. Among the Romans, the act was
• 36:52
  Speaker 1: called pedicare, because the object of it was a boy.
• 36:56
  Speaker 1: There was a particular name for those who had passed
• 36:58
  Speaker 1: the short period beyond which no man hoped to be
• 37:02
  Speaker 1: an object of desire to his own sex. They were
• 37:05
  Speaker 1: called exolity. No male, therefore, who has passed this short
• 37:10
  Speaker 1: period of life could expect to find in this way
• 37:13
  Speaker 1: any reciprocity of affection. He must be as odious to
• 37:17
  Speaker 1: the boy from the beginning as in a short time
• 37:20
  Speaker 1: the boy would be to him. The objects of this
• 37:23
  Speaker 1: kind of sensuality would therefore come only in the place
• 37:27
  Speaker 1: of common prostitutes they could never, even to a person
• 37:31
  Speaker 1: of this depraved taste, answer the purposes of a virtuous woman.
• 37:38
  Speaker 1: What says history? Upon this footing stands the question when
• 37:42
  Speaker 1: considered a priori, the evidence of facts seems to be
• 37:47
  Speaker 1: still more conclusive. On the same side, there seems no
• 37:51
  Speaker 1: reason to doubt, as I have already observed, but that
• 37:54
  Speaker 1: population went on altogether as fast, and that the men
• 37:58
  Speaker 1: were altogether as well as inclined to marriage among the Grecians,
• 38:02
  Speaker 1: in whom this vicious propensity was most prevalent, as in
• 38:06
  Speaker 1: any modern people in whom it is least prevalent. In Rome. Indeed,
• 38:11
  Speaker 1: about the time of the extinction of liberty we find
• 38:14
  Speaker 1: great complaints of the decline of population, but the state
• 38:18
  Speaker 1: of it does not appear to have been at all
• 38:20
  Speaker 1: dependent on, or at all influenced by the measures that
• 38:23
  Speaker 1: were taken from time to time to restrain the love
• 38:26
  Speaker 1: of boys. It was with the Romans as with us,
• 38:30
  Speaker 1: what kept a man from marriage was not the preferring
• 38:32
  Speaker 1: boys to women, but the preferring the convenience of a
• 38:36
  Speaker 1: transient connection to the expense and hazard of a lasting one.
• 38:40
  Speaker 1: See Pilate Prete de Lroissiville. Shepitre du mariage end of part.
• 38:48
  Speaker 2: Two, Part three of Offenses against Oneself by Jeremy bent
• 39:00
  Speaker 2: This is a LibriVox recording. All LibriVox recordings are in
• 39:04
  Speaker 2: the public domain. For more information or to volunteer, please
• 39:08
  Speaker 2: visit LibriVox dot org. Recording by Leon Meyer. Offenses against
• 39:15
  Speaker 2: Oneself Pederasty by Jeremy Bentham, Part three. How is it
• 39:24
  Speaker 2: at o Tahiti to judge how far the regular intercourse
• 39:29
  Speaker 2: between the sexes is probably affected by this contraband intercourse
• 39:34
  Speaker 2: in countries where as in Europe the gratification of the
• 39:38
  Speaker 2: venereal appetite is kept upon a footing of restraint. It
• 39:41
  Speaker 2: may help us a good deal if we observe in
• 39:44
  Speaker 2: what degree it is affected by the latter in countries
• 39:47
  Speaker 2: where the gratification of that appetite is under no restraint.
• 39:52
  Speaker 2: If in those countries pederasty prevailed to so considerable a
• 39:56
  Speaker 2: degree as to occasion a visible diminution of the regard
• 40:01
  Speaker 2: that was shown to women, this phenomenon, unless it could
• 40:04
  Speaker 2: be accounted for from other causes, would afford a strong
• 40:08
  Speaker 2: argument to prove that prevalence of it might have the
• 40:11
  Speaker 2: effect of diminishing the regard that might otherwise be paid
• 40:14
  Speaker 2: to them in other countries, and that the prevalence of
• 40:17
  Speaker 2: it in those countries was owing not to the comparative
• 40:21
  Speaker 2: difficulty of getting women, but to a comparative indifference such
• 40:26
  Speaker 2: as might turn to the prejudice of the women in
• 40:28
  Speaker 2: any state of things. And in short, that what was
• 40:31
  Speaker 2: transferred to boys was so much clear loss to women.
• 40:36
  Speaker 2: But the fact is that in O Tahiti it does
• 40:39
  Speaker 2: not appear that this propensity is at all prevalent. If
• 40:44
  Speaker 2: it were more frequent than the regular connection in what
• 40:47
  Speaker 2: sense could be termed unnatural. The nature of the question
• 40:52
  Speaker 2: admits of great latitude of opinion. For my own part,
• 40:56
  Speaker 2: I must confess I cannot bring myself to entertain so
• 40:59
  Speaker 2: high a notion of the alluringness of this preposterous propensity
• 41:03
  Speaker 2: as some men appear to entertain. I cannot suppose it
• 41:07
  Speaker 2: to be possible it should ever get to such a
• 41:09
  Speaker 2: height as that the interests of the female part of
• 41:12
  Speaker 2: the species should be materially affected by it, or that
• 41:16
  Speaker 2: it could ever happen that, were they to contend upon
• 41:19
  Speaker 2: equal ground, the eccentric and unnatural propensity should ever get
• 41:24
  Speaker 2: the better of the regular and natural one. Could we,
• 41:27
  Speaker 2: for a moment suppose this to be the case, I
• 41:30
  Speaker 2: would wish it to be considered. What meaning a man
• 41:33
  Speaker 2: would have to annex to the expression when he bestows
• 41:37
  Speaker 2: on the propensity under consideration the epithet of unnatural. If,
• 41:43
  Speaker 2: contrary to all appearance, the case really were that if
• 41:46
  Speaker 2: all men were left perfectly free to choose, as many
• 41:50
  Speaker 2: men would make choice of their own sex as of
• 41:52
  Speaker 2: the opposite one, I see not what reason there would
• 41:55
  Speaker 2: be for applying the word natural to the one than
• 41:58
  Speaker 2: to the other. All the difference would be that the
• 42:01
  Speaker 2: one was both natural and necessary, whereas the other was
• 42:05
  Speaker 2: natural but not necessary. If the mere circumstance of its
• 42:09
  Speaker 2: not being necessary were sufficient to warrant the terming it unnatural,
• 42:13
  Speaker 2: it might as well be said that the taste of
• 42:15
  Speaker 2: man has for music is unnatural. My wonder is how
• 42:20
  Speaker 2: any man who is at all acquainted with the most
• 42:22
  Speaker 2: amiable part of the species should ever entertain any serious
• 42:26
  Speaker 2: apprehensions of their yielding the ascendant to such unworthy rivals.
• 42:33
  Speaker 2: Among the ancients, whether it excluded not the regular taste,
• 42:39
  Speaker 2: a circumstance that contributes considerably to the alarms entertained by
• 42:43
  Speaker 2: some people. On this score is the common prejudice, which
• 42:47
  Speaker 2: supposes that the one propensity is exclusive of the other.
• 42:51
  Speaker 2: This notion is for the most part founded on prejudice,
• 42:55
  Speaker 2: as may be seen in the works of a multitude
• 42:57
  Speaker 2: of ancient authors, in which we contain newly see the
• 43:00
  Speaker 2: same person, at one time stepping aside and pursuit of
• 43:04
  Speaker 2: this eccentric kind of pleasure, but at other times diverting
• 43:08
  Speaker 2: his inclination to the proper object. Horace, in speaking of
• 43:12
  Speaker 2: the means of satisfying the venereal appetite, proposes to himself,
• 43:17
  Speaker 2: as a matter of indifference, a prostitute of either sex.
• 43:21
  Speaker 2: And the same poet, who, forgetting himself now and then
• 43:25
  Speaker 2: says a little here and there about boys, says a
• 43:28
  Speaker 2: great deal everywhere about women. The same observation will hold
• 43:32
  Speaker 2: good with respect to every other personage of antiquity, who,
• 43:36
  Speaker 2: either by his own account or that of another, is
• 43:39
  Speaker 2: represented to us as being infected with this taste. It
• 43:44
  Speaker 2: is so in all the poets who, in any of
• 43:46
  Speaker 2: their works have occasion to say anything about themselves. Some
• 43:50
  Speaker 2: few appear to have had no appetite for boys, as
• 43:53
  Speaker 2: is the case, for instance, with Avid, who takes express
• 43:56
  Speaker 2: notice of it and gives a reason for it. But
• 43:59
  Speaker 2: it is a never failing rule. Wherever you see anything
• 44:02
  Speaker 2: about boys, you see a great deal more about women.
• 44:06
  Speaker 2: Virgil has one alexis, but he has galateas and abundance.
• 44:11
  Speaker 2: Let us be unjust to no man, not even to
• 44:14
  Speaker 2: a pediaste. In all antiquity there is not a single
• 44:18
  Speaker 2: instance of an author, nor scarce an explicit account of
• 44:21
  Speaker 2: any other man, who was addicted exclusively to this taste.
• 44:26
  Speaker 2: Even in modern times, the real women haters are to
• 44:30
  Speaker 2: be found, not so much among pediastes as among monks
• 44:34
  Speaker 2: and Catholic priests. Such of them be they more or fewer,
• 44:38
  Speaker 2: who think and act in consistency with their profession. Reason
• 44:44
  Speaker 2: why it might be expected so to do, I say,
• 44:49
  Speaker 2: even in modern times, For there is one circumstance which
• 44:52
  Speaker 2: should make this taste, where it does prevail, much more
• 44:55
  Speaker 2: likely to be exclusive at present than it was formerly.
• 44:59
  Speaker 2: Im I mean the severity with which it is now
• 45:02
  Speaker 2: treated by the laws, and the contempt and abhorrence with
• 45:05
  Speaker 2: which it is regarded by the generality of the people,
• 45:09
  Speaker 2: if we may so call it, the persecution they meet
• 45:12
  Speaker 2: with from all quarters, Whether deservedly or not, has the
• 45:16
  Speaker 2: effect in this instance which persecution has and must have
• 45:20
  Speaker 2: more or less in all instances, the effect of rendering
• 45:24
  Speaker 2: those persons who are the objects of it more attached
• 45:27
  Speaker 2: than they would be otherwise to the practice it proscribes.
• 45:32
  Speaker 2: It renders them the more attached to one another. Sympathy
• 45:35
  Speaker 2: of itself having a powerful tendency, independent of all other motives,
• 45:40
  Speaker 2: to attach a man to his own companions in misfortune.
• 45:44
  Speaker 2: This sympathy has at the same time a powerful tendency
• 45:48
  Speaker 2: to beget to proportionable antipathy even towards all such persons
• 45:52
  Speaker 2: as appear to be involuntary, much more to such as
• 45:55
  Speaker 2: appear to be the voluntary authors of such misfortune. When
• 46:00
  Speaker 2: a man is made to suffer, it is enough on
• 46:02
  Speaker 2: all other occasions to beget in him a prejudice against
• 46:06
  Speaker 2: those by whose means or even for whose sake, he
• 46:10
  Speaker 2: is made to suffer. When the hand of every man
• 46:13
  Speaker 2: is against a person, his hand or his heart at
• 46:16
  Speaker 2: least will naturally be against every man. It would therefore
• 46:21
  Speaker 2: be rather singular if, under the present system of manners,
• 46:24
  Speaker 2: these outcasts of society should be altogether so well disposed
• 46:29
  Speaker 2: towards women, as in ancient times, when they were left unmolested.
• 46:34
  Speaker 2: The helots had no great regard, as we may suppose
• 46:37
  Speaker 2: for the Lacedaemonians Negroes. We may suppose have not now
• 46:41
  Speaker 2: any violent affection for negro drivers, the Russian boors for
• 46:45
  Speaker 2: the bow yards that are their masters, Native Peruvians for Spaniards,
• 46:50
  Speaker 2: Halishores for Brahmins, bison cheddaries, these for justices and hangmen,
• 46:56
  Speaker 2: nor insolvent debtors for bombayiliffs. It would not be wonderful
• 47:01
  Speaker 2: if a miserable pediast of modern times should look upon
• 47:04
  Speaker 2: every woman as a merciless creditor at whose suit he
• 47:08
  Speaker 2: is in continual danger of being consigned not to a
• 47:11
  Speaker 2: prison only, but either to the gallows or to the flames.
• 47:16
  Speaker 2: The reason which there may be in point of utility,
• 47:19
  Speaker 2: or on any other account for treating these people of
• 47:22
  Speaker 2: such severity, makes no difference in the sentiments which such
• 47:26
  Speaker 2: severity is calculated to inspire. For whatever reason there may be, they,
• 47:31
  Speaker 2: one may be certain, do not see it. In spite
• 47:34
  Speaker 2: of such powerful incentives. It does not appear that the
• 47:37
  Speaker 2: effect of this propensity is, in general, even under the
• 47:41
  Speaker 2: present system, to inspire in those who are infected with
• 47:44
  Speaker 2: it in aversion or even indifference to the other sex.
• 47:48
  Speaker 2: A proof how powerful the force of nature is, and
• 47:51
  Speaker 2: how little reason the sex whose dominion is supported by
• 47:54
  Speaker 2: the influence of pleasure have for being apprehensive of any
• 47:58
  Speaker 2: permanent alienation in the affections of those fugitive vassals, were
• 48:03
  Speaker 2: no harsh measure taken to drive them into rebellion. The
• 48:08
  Speaker 2: notion that it does has sometimes operated by accident in
• 48:12
  Speaker 2: favor of persons under prosecution. The popular notion that all
• 48:18
  Speaker 2: pederasts are in proportion women haters is the ground of
• 48:22
  Speaker 2: a medium of exculpation which we see commonly adopted in
• 48:26
  Speaker 2: the few instances that occur in England of a man's
• 48:29
  Speaker 2: being prosecuted for this offense. It is common in any
• 48:33
  Speaker 2: such case for those who are concerned in behalf of
• 48:36
  Speaker 2: the defendant to produce as many presumptions as they can
• 48:39
  Speaker 2: collect of his propensity to women. Such evidence may have
• 48:44
  Speaker 2: some weight with those who are under the influence of
• 48:46
  Speaker 2: this prejudice, although the many instances in which it has
• 48:49
  Speaker 2: been opposed by the clearest positive evidence of the fact
• 48:53
  Speaker 2: are sufficient to themselves to show the weakness of it.
• 48:56
  Speaker 2: It may be of use to mention this to the
• 48:59
  Speaker 2: end that if it should be thought expedient to punish
• 49:01
  Speaker 2: this offense, those who are to judge it may be
• 49:05
  Speaker 2: put on their guard against a medium of exculpation which
• 49:09
  Speaker 2: appears to be fallacious, as it excludes not the regular taste,
• 49:15
  Speaker 2: it is liable to disturb marriage. This circumstance, however, which
• 49:21
  Speaker 2: in one set of circumstances, tends to the exculpation of
• 49:24
  Speaker 2: the practice in question, in another situation of things, and
• 49:29
  Speaker 2: in another point of view, operates to the combination of it.
• 49:33
  Speaker 2: I have already given the considerations which seem to render
• 49:35
  Speaker 2: it probable that this propensity does not, in any considerable
• 49:39
  Speaker 2: degree stand in the way of marriage. On that occasion,
• 49:43
  Speaker 2: we took it for granted for the time that if
• 49:45
  Speaker 2: it did not hinder a man from engaging a matrimonial connection,
• 49:49
  Speaker 2: it was of no prejudice to the other sex at all.
• 49:52
  Speaker 2: When a man was once lodged within the pale of matrimony,
• 49:56
  Speaker 2: we took no notice of any danger there might be
• 49:58
  Speaker 2: of his deviating afterwards into such extravagances. This, however, is
• 50:03
  Speaker 2: an event which, from the two propensities, not appearing to
• 50:07
  Speaker 2: be exclusive of one another. We have reason a priori
• 50:10
  Speaker 2: to suppose not to be in itself absolutely improbable, and
• 50:14
  Speaker 2: which from occasional observation, but particularly from ancient history, we
• 50:19
  Speaker 2: find not to be uncommon. The wretches who are prosecuted
• 50:23
  Speaker 2: for this offense often turn out to be married men.
• 50:26
  Speaker 2: The poet Marshal, we find, has a wife with whom
• 50:30
  Speaker 2: he is every now and then jarring on the score
• 50:32
  Speaker 2: of the complaints she makes of his being unfaithful to her.
• 50:35
  Speaker 2: In this way. It is to be considered, however, that
• 50:39
  Speaker 2: it is not to the amount of the whole sum
• 50:42
  Speaker 2: of the infidelities the husband is guilty of in this
• 50:45
  Speaker 2: way that a wife is a sufferer by this propensity,
• 50:48
  Speaker 2: but only to the surplus, whatever it may be, over
• 50:52
  Speaker 2: and above, what were it not for this propensity, the
• 50:55
  Speaker 2: same man would be guilty of In the natural way,
• 50:59
  Speaker 2: a woman would not be a sufferer by this propensity
• 51:02
  Speaker 2: any further than as it betrays her husband into an
• 51:05
  Speaker 2: act of infidelity to which he would not have been
• 51:07
  Speaker 2: betrayed by the allurements of any female rival. Supposing the
• 51:11
  Speaker 2: degree of infidelity in both cases to be equal, there
• 51:15
  Speaker 2: seems reason to think that a woman would not be
• 51:17
  Speaker 2: so much hurt by an infidelity of this sort as
• 51:20
  Speaker 2: by an infidelity into which her husband had been betrayed
• 51:23
  Speaker 2: by a person of her own sex. An attachment to
• 51:27
  Speaker 2: the former kind could not be lasting. That is, confined
• 51:30
  Speaker 2: for any length of time to the same individual of
• 51:34
  Speaker 2: the other, she might not be satisfied, but that it
• 51:36
  Speaker 2: might be lasting. It is for the same reason that
• 51:39
  Speaker 2: a woman's affection would not be so much wounded, however,
• 51:42
  Speaker 2: her pride might by her husband's intriguing with a servant, wench,
• 51:47
  Speaker 2: or other woman of a condition very much her inferior,
• 51:50
  Speaker 2: as by his intriguing with a woman of a condition
• 51:53
  Speaker 2: near about the level of her own. It is indeed
• 51:56
  Speaker 2: a general observation that in all cases of rivalry, the
• 52:00
  Speaker 2: jealousy is the greater, the nearer. In all respects the
• 52:03
  Speaker 2: condition of the rival is to your own. It is
• 52:07
  Speaker 2: on the same principle that in matters of religion, Jansenests
• 52:10
  Speaker 2: and Molinists are often apt to be more averse to
• 52:13
  Speaker 2: one another than either are to Protestants, Methodists and regular
• 52:18
  Speaker 2: Church of englandmen than either are to Presbyterians, Protestants and
• 52:22
  Speaker 2: Catholics than either are to Jews, And in general schismatics
• 52:26
  Speaker 2: in any church than either are to heretics or persons
• 52:29
  Speaker 2: of a different religion. This at least would seem likely
• 52:33
  Speaker 2: to have been the case in times in which the
• 52:36
  Speaker 2: propensity was not held in the abhorrence in which it
• 52:39
  Speaker 2: is held at present, and where consequently the wife would
• 52:43
  Speaker 2: not have, as at present to add to her other
• 52:45
  Speaker 2: motives of concern the infamy with which, under the present
• 52:49
  Speaker 2: system it is one effect of such behavior to cast
• 52:52
  Speaker 2: upon any man who is guilty of it.
• 52:57
  Speaker 3: End of Part three, Part four of Offenses against Oneself.
• 53:09
  Speaker 4: This is a LibriVox recording. All LibriVox recordings are in
• 53:13
  Speaker 4: the public domain. For more information or to volunteer, visit
• 53:17
  Speaker 4: LibriVox dot org. Read by mL Cohen, Cleveland, Ohio, July
• 53:23
  Speaker 4: two thousand and seven. Offenses against Oneself Federasty by Jeremy Bentham,
• 53:30
  Speaker 4: Part four. Causes of this taste. I have already intimated
• 53:37
  Speaker 4: how little reason there seems to be to apprehend that
• 53:39
  Speaker 4: the preference of the improper to the proper objects would
• 53:42
  Speaker 4: ever be constant or general. A very extraordinary circumstance, and
• 53:47
  Speaker 4: undoubtedly is that it should ever have arrived at the
• 53:50
  Speaker 4: height at which we find it to have arrived. The
• 53:53
  Speaker 4: circumstances is already an extraordinary one. As it is, it
• 53:57
  Speaker 4: would be much more so if it were common, under
• 53:59
  Speaker 4: equal importunities for the improper object to meet with a
• 54:02
  Speaker 4: decided preference. But such an incident there is every reason,
• 54:06
  Speaker 4: as I have already observed, for not looking upon as
• 54:09
  Speaker 4: likely to become otherwise than rare. Its prevalence, wherever it
• 54:13
  Speaker 4: provails to considerable degree, seems always to be owing to
• 54:16
  Speaker 4: some circumstance relative to the education of youth. It is
• 54:21
  Speaker 4: the constraint in which the venereal appetite is kept under
• 54:24
  Speaker 4: a system of manners established in all civilized nations, that
• 54:27
  Speaker 4: seems to be the principal cause of its deviating every
• 54:30
  Speaker 4: now and then into these improper channels. When the desire
• 54:35
  Speaker 4: is importunate, and no proper objects is at hand, it
• 54:38
  Speaker 4: will sometimes unavoidably seek relief in an improper way. In
• 54:43
  Speaker 4: the ancient as well as the modern plans of education,
• 54:46
  Speaker 4: young persons of the male sex are kept as much
• 54:49
  Speaker 4: as possible together. They are kept as much at a
• 54:52
  Speaker 4: distance as possible from the female. They are in a
• 54:56
  Speaker 4: way to use all sorts of familiarities with each other.
• 55:00
  Speaker 4: They are kept as much as possible from using any
• 55:02
  Speaker 4: sorts of familiarities with females. Among the ancients, they used
• 55:08
  Speaker 4: to be brought together in circumstances favorable to the giving
• 55:11
  Speaker 4: birth to such desires, by the custom of exercising themselves naked.
• 55:16
  Speaker 4: On the present plan, they are often forced together under
• 55:20
  Speaker 4: circumstances still more favorable to it, by the custom of
• 55:23
  Speaker 4: lying naked together in feather beds, implements of indulgence and
• 55:27
  Speaker 4: incentives to the veneural appetite with which the ancients were unacquainted.
• 55:32
  Speaker 4: When a propensity of this sort is once acquired, it
• 55:35
  Speaker 4: is easier to conceive how it should continue than how
• 55:38
  Speaker 4: it should at first be acquired. It is no great
• 55:42
  Speaker 4: wonder if the sensation be regarded as it were naturally
• 55:45
  Speaker 4: connected with the object, whatever it be, by means of
• 55:48
  Speaker 4: which it came to be first experienced. That this practice
• 55:53
  Speaker 4: is a result not of indifference to the proper object,
• 55:56
  Speaker 4: but of the difficulty in coming of the proper object,
• 55:59
  Speaker 4: the offspring not of wantonness but of necessity. The consequence
• 56:03
  Speaker 4: of the want of opportunity with the proper object and
• 56:05
  Speaker 4: the abundance of opportunity with such as are improper is
• 56:08
  Speaker 4: a notion that seems warranted by the joint opinions of
• 56:11
  Speaker 4: Montesquieu and Voltaire. Quote the crime against nature, says the former,
• 56:19
  Speaker 4: will never make any great progress in society unless people
• 56:22
  Speaker 4: are prompted to it by some particular custom, as among
• 56:25
  Speaker 4: the Greeks, where the use of that country performed all
• 56:28
  Speaker 4: their exercises naked, as amongst Us, where domestic education is disused,
• 56:34
  Speaker 4: as among Asiatics, where particular persons have a great number
• 56:38
  Speaker 4: of women whom they despise, while others can have none
• 56:41
  Speaker 4: at all. Quote. When the young males of our species,
• 56:50
  Speaker 4: says Voltaire, brought up together, feel the force which nature
• 56:54
  Speaker 4: begins to unfold in them, and fail to find the
• 56:58
  Speaker 4: natural object of their instinct, they fall back on what
• 57:01
  Speaker 4: resembles it. Often for two or three years, a young
• 57:05
  Speaker 4: man resembles a beautiful girl, with the freshness of his complexion,
• 57:08
  Speaker 4: and the brilliance of his coloring, the sweetness of his eyes.
• 57:12
  Speaker 4: If he has loved it is because nature makes a mistake.
• 57:15
  Speaker 4: Amage is paid to the fair sex by attachment to
• 57:18
  Speaker 4: one who owns its beauties. And when the years have
• 57:20
  Speaker 4: made this resemblance disappear, the mistake ends, and this is
• 57:26
  Speaker 4: the way pluck the brief spring the first flowers of youth. Quote.
• 57:32
  Speaker 4: It is well known that this mistake of nature is
• 57:34
  Speaker 4: much more common in mild climates than an icy north,
• 57:37
  Speaker 4: because the blood is more inflame, there an opportunity more. Also,
• 57:41
  Speaker 4: what seems only a weakness in young Alcibietes is a
• 57:44
  Speaker 4: disgusting abomination in a Dutch sailor or a Muscovite Subtler
• 57:49
  Speaker 4: end quote quote. Pederasty says beccorrhea, so severely punished by law,
• 57:56
  Speaker 4: and so freely subjected to tortures, which triumph over innocence,
• 58:00
  Speaker 4: is based less on man's needs when he lives in
• 58:02
  Speaker 4: freedom and on his own, than his passions when he
• 58:05
  Speaker 4: lives with others in slavery. It draws his strength not
• 58:09
  Speaker 4: so much from a surfeit of every other pleasure as
• 58:12
  Speaker 4: from that education which begins by making men useless to
• 58:14
  Speaker 4: themselves in order to make them useful to others. In
• 58:18
  Speaker 4: those institutions packed with hot blooded youth, natural vigor, as
• 58:22
  Speaker 4: it develops, is faced with insurmountable obstacles to every other
• 58:25
  Speaker 4: kind of relationship, and wears itself out in an activity
• 58:29
  Speaker 4: useless to humanity, and which brings on premature old age,
• 58:37
  Speaker 4: whether if it robed women it ought at all events
• 58:41
  Speaker 4: to be punished. The result of the whole is that
• 58:46
  Speaker 4: there appears not any great reason to conclude that, by
• 58:50
  Speaker 4: the utmost increase of which this vice is susceptible, the
• 58:53
  Speaker 4: female part of the species could be suffer as to
• 58:55
  Speaker 4: any very material amount. If, however, if there was any
• 59:00
  Speaker 4: danger of their being suffers to any amount at all,
• 59:03
  Speaker 4: this would of itself be ample reason for wishing to
• 59:05
  Speaker 4: restrain the practice. It would not, however, follow absolutely that
• 59:10
  Speaker 4: it were right to make use of punishment for that purpose,
• 59:13
  Speaker 4: much less that it were right to employ any of
• 59:15
  Speaker 4: those very severe punishments which are commonly in use. It
• 59:20
  Speaker 4: will not be right to employ any punishment one if
• 59:24
  Speaker 4: the mischief resulting from the punishment be equal or superior
• 59:27
  Speaker 4: to the mischief of the offense, nor two if there
• 59:31
  Speaker 4: be any means of compassing the same end without the
• 59:34
  Speaker 4: expense of punishment. Punishment, says M. Bakaria, is never just
• 59:40
  Speaker 4: so long as any means remain untried by which the
• 59:42
  Speaker 4: end of punishment may be accomplished at a cheaper rate.
• 59:48
  Speaker 4: Inducements for punishing it not justified under grounds of mischievousness.
• 59:54
  Speaker 4: When the punishment is so severe, while the mischief of
• 59:56
  Speaker 4: the offense is so remote, and even so problematical, one
• 1:00:00
  Speaker 4: cannot but suspect that the inducements which govern are not
• 1:00:03
  Speaker 4: the same with those which are avowed. When the idea
• 1:00:06
  Speaker 4: of the mischievousness of an offense is the ground of
• 1:00:08
  Speaker 4: punishing it, those of which the mischief is most immediate
• 1:00:11
  Speaker 4: and obvious are punished first. Afterwards, little by little, the
• 1:00:16
  Speaker 4: legislator becomes sensible the necessity of punishing those of which
• 1:00:20
  Speaker 4: the mischief is less and less obvious. But in England
• 1:00:24
  Speaker 4: this offense was punished with death. Before ever the malicious
• 1:00:26
  Speaker 4: destruction of fraudulent obtainment, or embeztment of property was punished
• 1:00:29
  Speaker 4: at all, unless the obligation of making pecuniar amends is
• 1:00:33
  Speaker 4: to be called punishment. Before even the mutilation of or
• 1:00:36
  Speaker 4: perpetual disablement of a man was made punishable, other than
• 1:00:39
  Speaker 4: by simple imprisonment and fine friends, it was the custom
• 1:00:44
  Speaker 4: to punish it with death so early as the reign
• 1:00:46
  Speaker 4: of Edward the First. But on the ground of antipathy
• 1:00:53
  Speaker 4: in this case, in short, as in so many other cases,
• 1:00:56
  Speaker 4: the disposition to punish seems to have had no other
• 1:00:59
  Speaker 4: ground than the antipathy with which persons who had punishment
• 1:01:02
  Speaker 4: at their disposal regarded the offender. The circumstances from which
• 1:01:06
  Speaker 4: this antipathy may have taken its rise may be worth inquiring.
• 1:01:09
  Speaker 4: To one is the physical antipathy to the offense. The circumstance, indeed,
• 1:01:15
  Speaker 4: were we to think and act consistently, would be of
• 1:01:17
  Speaker 4: itself nothing to the purpose. The act is to the
• 1:01:20
  Speaker 4: highest degree odious and disgusting. That is not to the
• 1:01:24
  Speaker 4: man who does it, for he does it only because
• 1:01:25
  Speaker 4: it gives him pleasure. But to one who thinks of
• 1:01:28
  Speaker 4: it be it so? But what is that? To him?
• 1:01:33
  Speaker 4: He has the same reason for doing it that I
• 1:01:35
  Speaker 4: have for avoiding it. A man loves carrying this is
• 1:01:39
  Speaker 4: very extraordinary. Much good may it do to him? But
• 1:01:44
  Speaker 4: what is it to me, so long as I can
• 1:01:45
  Speaker 4: indulge myself with fresh meat? But such reasoning, however, just
• 1:01:51
  Speaker 4: few persons have calmness to attend to. This propensity is
• 1:01:56
  Speaker 4: much stronger than it is wished if it were to
• 1:01:58
  Speaker 4: confound physical impurity with more, I pass without examination from
• 1:02:03
  Speaker 4: the literal use of the word impurity to the figurative
• 1:02:07
  Speaker 4: close friends from a man's possessing a thorough aversion to
• 1:02:12
  Speaker 4: the practice himself, The transition is but too natural to
• 1:02:15
  Speaker 4: his wishing to see all others punished to give into it.
• 1:02:19
  Speaker 4: Any pretense, however, slight, which promises to warrant him in
• 1:02:22
  Speaker 4: giving way to this intalent propensity, is eagerly embraced. Look
• 1:02:27
  Speaker 4: the world over, we shall find that differences in point
• 1:02:30
  Speaker 4: of taste and opinion are grounds of animosity, as frequent
• 1:02:33
  Speaker 4: and as violent as any opposition in point of isnest.
• 1:02:38
  Speaker 4: To disagree with our taste and to oppose our opinions
• 1:02:41
  Speaker 4: is to wound our sympathetic feelings, and to affront our pride.
• 1:02:46
  Speaker 4: James the First of England, a man more remarkable for
• 1:02:49
  Speaker 4: weakness than for cruelty, conceived a violent antipathy against certain
• 1:02:53
  Speaker 4: persons who are called Anabaptist, on account of their differing
• 1:02:56
  Speaker 4: from him in regard to certain speculum points of religion.
• 1:03:00
  Speaker 4: As the circumstances of the times were favorable to the
• 1:03:03
  Speaker 4: gratification of antipathy arising from such causes, he found means
• 1:03:07
  Speaker 4: to give himself the satisfaction of committing one of them
• 1:03:10
  Speaker 4: to the flames. The same king happened to have an
• 1:03:13
  Speaker 4: antipathy to the use of tobacco. But as the circumstances
• 1:03:17
  Speaker 4: of the times did not afford the same pretenses nor the
• 1:03:20
  Speaker 4: same facility for burning tobacco smokers as for burning anabaptists,
• 1:03:24
  Speaker 4: he was forced to content himself with writing a flaming
• 1:03:26
  Speaker 4: book against it. The same king, if he be the
• 1:03:31
  Speaker 4: author of that first article of the works which bear
• 1:03:33
  Speaker 4: his name, and which indeed were owned by him, reckons
• 1:03:36
  Speaker 4: this practice among the few offenses which no sovereign ever
• 1:03:38
  Speaker 4: ought to pardon. This must needs seem rather extraordinary to
• 1:03:42
  Speaker 4: those who have a notion that a pardon in this
• 1:03:44
  Speaker 4: case is what he himself, had he been a subject,
• 1:03:47
  Speaker 4: might have stood in need of philosophical pride. This transition
• 1:03:54
  Speaker 4: from the idea of physical to that of moral antipathy
• 1:03:57
  Speaker 4: is the more ready when the idea of pleasure is
• 1:04:00
  Speaker 4: specially of intense pleasure, is connected with that of the
• 1:04:02
  Speaker 4: act by which the antipathy is excited. Philosophical pride, to
• 1:04:07
  Speaker 4: say nothing at present of superstition has hitherinto employed itself
• 1:04:11
  Speaker 4: with effect in setting people a quarreling with whatever it
• 1:04:14
  Speaker 4: is pleasurable, even to themselves. An envy will always be
• 1:04:17
  Speaker 4: disposing them to quarrel with what appears to be pleasurable
• 1:04:20
  Speaker 4: to others. In the notion of a certain class of moralists,
• 1:04:24
  Speaker 4: we ought not for any reason they are disposed to
• 1:04:27
  Speaker 4: give for it, but merely because we ought to set
• 1:04:30
  Speaker 4: ourselves against everything that recommends itself to us under the
• 1:04:33
  Speaker 4: form of pleasure objects. It is true, the nature of
• 1:04:37
  Speaker 4: which it is to afford us the highest pleasures we
• 1:04:39
  Speaker 4: are susceptible of, are apt in certain circumstances to occasion
• 1:04:42
  Speaker 4: us still greater pains. But that is not the grievance.
• 1:04:46
  Speaker 4: For if it were, the sensor which is bestowed upon
• 1:04:49
  Speaker 4: the use of any such object would be proportioned to
• 1:04:52
  Speaker 4: the probability that it could be shown in each case
• 1:04:54
  Speaker 4: of producing such greater pains. But that is not the case.
• 1:04:59
  Speaker 4: It is not the pain that angers them, but the
• 1:05:01
  Speaker 4: pleasure religion. We need not consider at any length the
• 1:05:09
  Speaker 4: length to which the rigor of such philosophy may be
• 1:05:11
  Speaker 4: carried when reinforced by notions of religion. Such as we
• 1:05:16
  Speaker 4: are ourselves such, and in many respects worst, it is
• 1:05:19
  Speaker 4: common for us to make God to be for fear
• 1:05:22
  Speaker 4: blackens every object that it looks upon. It is almost
• 1:05:26
  Speaker 4: as common for men to conceive of God as being
• 1:05:28
  Speaker 4: of worse than human malevolence in their hearts, has to
• 1:05:31
  Speaker 4: style him of being of infinite benevolence with their lips.
• 1:05:35
  Speaker 4: This act is one amongst others which some men, and
• 1:05:38
  Speaker 4: luckily not we ourselves, have a strong propensity commit. In
• 1:05:43
  Speaker 4: some persons it produces, it seems, for there is no
• 1:05:46
  Speaker 4: disputing a pleasure. There needs no more to prove that
• 1:05:49
  Speaker 4: it is God's pleasure that they should abstain from it.
• 1:05:52
  Speaker 4: For it is God's pleasure that in the present life
• 1:05:55
  Speaker 4: we should give up all manner of pleasure, whether it
• 1:05:57
  Speaker 4: stands in the way of another's happiness or not. Which
• 1:06:00
  Speaker 4: is the sure sign and earnest of the pleasure He
• 1:06:02
  Speaker 4: will take in bestowing on us all imaginable happiness hereafter,
• 1:06:06
  Speaker 4: that is, in a life of the futurity of which
• 1:06:09
  Speaker 4: He has given us. No other proofs than these. This
• 1:06:14
  Speaker 4: is so true that, according to the notions of these
• 1:06:17
  Speaker 4: moralists and these religionists, that is the bulk of moralist
• 1:06:21
  Speaker 4: and religions who write, pleasures that are allowed of are
• 1:06:24
  Speaker 4: never allowed of for their own sake, but for the
• 1:06:26
  Speaker 4: sake of something else, which, though termed that advantage, are
• 1:06:29
  Speaker 4: good presents not to anyone so obviously, and to them
• 1:06:32
  Speaker 4: perhaps not at all, the idea of pleasure. When the
• 1:06:37
  Speaker 4: advantage ceases, the pleasure is condemned. Eating and drinking, by
• 1:06:41
  Speaker 4: good luck, are necessary for the preservation of the individual. Therefore,
• 1:06:45
  Speaker 4: eating and drinking are tolerated, and so is the pleasure
• 1:06:48
  Speaker 4: that attends the course of these functions, insofar as it
• 1:06:50
  Speaker 4: is necessary to that end. But if you eat or
• 1:06:54
  Speaker 4: if you drink otherwise than beyond what is thus necessary.
• 1:06:58
  Speaker 4: If you eat or drink for the sake of pleasures,
• 1:07:00
  Speaker 4: as the philosophy, it is shameful, says religionists quote, it
• 1:07:04
  Speaker 4: is sinful. The gratification of the veneural appetite is also,
• 1:07:09
  Speaker 4: by good luck, necessary to the preservation of the species.
• 1:07:12
  Speaker 4: Therefore it is tolerated in as far as it is
• 1:07:15
  Speaker 4: necessary to that end, not otherwise. Accordingly, it has been
• 1:07:20
  Speaker 4: a question seriously debated whether a man ought to permit
• 1:07:23
  Speaker 4: himself the partaking of this enjoyment with his wife when
• 1:07:26
  Speaker 4: from age or any other circumstance there is no hope
• 1:07:28
  Speaker 4: of children, and it has often been decided in the
• 1:07:32
  Speaker 4: negative for the same reason or some other which is
• 1:07:36
  Speaker 4: not apparent. For a man to enjoy his wife at
• 1:07:38
  Speaker 4: unseasonable times in certain systems of laws has been made
• 1:07:41
  Speaker 4: a capital offense under the above restriction. However it has
• 1:07:45
  Speaker 4: been tolerated. It has been tolerated. But as the pleasure
• 1:07:49
  Speaker 4: appeared great, with great reluctance, and at any rate not encouraged,
• 1:07:54
  Speaker 4: it has been permitted, not as a good, but as
• 1:07:56
  Speaker 4: a lesser evil. It has indeed been discouraged, and great
• 1:08:01
  Speaker 4: words offered in a future life for those who will
• 1:08:03
  Speaker 4: forego it in the present. It may be asked, indeed,
• 1:08:08
  Speaker 4: if pleasure is not a good, what is life good for?
• 1:08:12
  Speaker 4: And what is the purpose of preserving it? But the
• 1:08:16
  Speaker 4: most obvious and immediate consequences of a proposition may become
• 1:08:20
  Speaker 4: invisible when a screen has been set before by the
• 1:08:22
  Speaker 4: prejudices of false philosophy or the terrors of a false religion.
• 1:08:29
  Speaker 5: End of Part four, Part five of Offenses against Oneself.
• 1:08:41
  Speaker 5: This is a LibriVox recording. All LibriVox recordings are in
• 1:08:46
  Speaker 5: the public domain. For more information or to volunteer, visit
• 1:08:51
  Speaker 5: LibriVox dot org. Recording by Bolt of Tash Offenses against
• 1:08:59
  Speaker 5: One's Self Pederasty by Jeremy Bentham, Part five, Hatred of pleasure.
• 1:09:09
  Speaker 5: Nero I think it was, or some other of the
• 1:09:12
  Speaker 5: Roman tyrants, who is said to have offered a reward
• 1:09:15
  Speaker 5: to any one who should discover a new pleasure. That
• 1:09:19
  Speaker 5: is in fact no more than what is done by
• 1:09:22
  Speaker 5: those who offer rewards for new poems, for new mechanical contrivances,
• 1:09:27
  Speaker 5: for improvements in agriculture and in the arts, which are
• 1:09:31
  Speaker 5: all but so many means of producing new pleasures, or
• 1:09:35
  Speaker 5: what comes to the same thing, of producing a greater
• 1:09:38
  Speaker 5: quantity of the old ones. The object, however, that in
• 1:09:43
  Speaker 5: these cases is advertised for, is not advertised for under
• 1:09:47
  Speaker 5: the name of pleasure, so that the ears of these
• 1:09:50
  Speaker 5: moralists are not offended with that detested sound. In the
• 1:09:55
  Speaker 5: case above mentioned, from the character of the person who
• 1:09:58
  Speaker 5: offered the reward, it is natural enough to presume that
• 1:10:02
  Speaker 5: the sort of pleasure he had in view in offering
• 1:10:05
  Speaker 5: it was sensual and probably venereal, in which way no
• 1:10:09
  Speaker 5: new discoveries would be endured. It is an observation of Helvicius,
• 1:10:15
  Speaker 5: and I believe of mister Voltaire's, that if a person
• 1:10:19
  Speaker 5: were born with a particular source of enjoyment, in addition
• 1:10:23
  Speaker 5: to the five or six senses we have at present,
• 1:10:27
  Speaker 5: he would be hunted out of the world as a
• 1:10:29
  Speaker 5: monster not fit to live. Accordingly, nothing is more frequent
• 1:10:35
  Speaker 5: than for those who could bear with tolerable composure the
• 1:10:38
  Speaker 5: acts of tyranny by which all Rome was filled with
• 1:10:41
  Speaker 5: terror and desolation, to lose all patience when they come
• 1:10:46
  Speaker 5: to the account of those miserable devices of lasciviousness, which
• 1:10:50
  Speaker 5: had no other effect than that of giving surfeit and
• 1:10:54
  Speaker 5: disgust to the contemptible inventor, how far the antipathy is
• 1:11:01
  Speaker 5: a just ground. Meanwhile, the antipathy, whatever it may arise from,
• 1:11:08
  Speaker 5: produces in persons, how many soever they be, in whom
• 1:11:12
  Speaker 5: it manifests itself a particular kind of pain, as often
• 1:11:16
  Speaker 5: as the object by which the antipathy is excited presents
• 1:11:20
  Speaker 5: itself to their thoughts. This pain, whenever it appears, is
• 1:11:25
  Speaker 5: unquestionably to be placed to the account of the mischief
• 1:11:28
  Speaker 5: of the offense, and this is one reason for the
• 1:11:31
  Speaker 5: punishing of it. More than this, upon the view of
• 1:11:35
  Speaker 5: any pain which these obnoxious persons are made to suffer,
• 1:11:40
  Speaker 5: a pleasure results to those by whom the antipathy is entertained,
• 1:11:45
  Speaker 5: And this pleasure affords an additional reason for the punishing
• 1:11:49
  Speaker 5: of it. There remain, however, two reasons against punishing it,
• 1:11:55
  Speaker 5: the antipathy in question and the appetite of malevolence that
• 1:12:00
  Speaker 5: results from it. As far as it is not warranted
• 1:12:03
  Speaker 5: by the essential mischievousness of the offense, is grounded only
• 1:12:08
  Speaker 5: in prejudice. It may therefore be assuaged and reduced to
• 1:12:13
  Speaker 5: such a measure as to be no longer painful, only
• 1:12:16
  Speaker 5: in bringing to view the considerations which shew it to
• 1:12:19
  Speaker 5: be ill grounded. The case is that of the accidental
• 1:12:25
  Speaker 5: existence of an antipathy, which would have no foundation if
• 1:12:29
  Speaker 5: the principle of utility were to be admitted as a
• 1:12:32
  Speaker 5: sufficient reason for gratifying it by the punishment of the object.
• 1:12:38
  Speaker 5: In a word, if the propensity to punish were admitted
• 1:12:42
  Speaker 5: in this or any case as a sufficient ground for punishing,
• 1:12:46
  Speaker 5: one should never know where to stop. Upon monarchical principles,
• 1:12:51
  Speaker 5: the sovereign would be in the right to punish any
• 1:12:54
  Speaker 5: man he did not like. Upon popular principles, every man,
• 1:12:59
  Speaker 5: or at least the majority of each community, would be
• 1:13:03
  Speaker 5: in the right to punish every man upon no better reason.
• 1:13:08
  Speaker 5: If it were so, would heresy. If this were admitted,
• 1:13:13
  Speaker 5: we should be forced to admit the propriety of applying punishment,
• 1:13:17
  Speaker 5: and that to any amount to any offense, for instance,
• 1:13:20
  Speaker 5: which the government should find a pleasure in comprising under
• 1:13:23
  Speaker 5: the name of heresy. I see not I must confess
• 1:13:27
  Speaker 5: how a Protestant, or any person who should be for
• 1:13:30
  Speaker 5: looking upon this ground as a sufficient ground for burning pederastes,
• 1:13:36
  Speaker 5: could with consistency condemn the Spaniards for burning moors or
• 1:13:41
  Speaker 5: the Portuguese for burning Jews. For no pederaste can be
• 1:13:45
  Speaker 5: more odious to a person of unpolluted taste than a
• 1:13:49
  Speaker 5: more is to a Spaniard or a Jew to an
• 1:13:52
  Speaker 5: orthodox Portuguese. The antipathy itself a punishment. Besides this, the
• 1:14:00
  Speaker 5: antipathy in question, so long as it subsists, draws with it,
• 1:14:04
  Speaker 5: in course and without having recourse to the political magistrate,
• 1:14:08
  Speaker 5: a very galling punishment. And this punishment is the heavier
• 1:14:13
  Speaker 5: the greater the number of persons is by whom the
• 1:14:15
  Speaker 5: antipathy is entertained, and the more intense it is in
• 1:14:19
  Speaker 5: each person it increases. Therefore, in proportion to the demand
• 1:14:24
  Speaker 5: there is for punishment on this ground. Although the punishing
• 1:14:29
  Speaker 5: it by the hands of the magistrate were not productive
• 1:14:32
  Speaker 5: of the ill consequences. Just stated, it would seem hard
• 1:14:36
  Speaker 5: to punish it in this way upon the ground of
• 1:14:39
  Speaker 5: that circumstance which necessarily occasioned it to be punished another way,
• 1:14:44
  Speaker 5: its being already punished beyond what is enough, is but
• 1:14:47
  Speaker 5: an indifferent reason to give for punishing it more punishment, however,
• 1:14:54
  Speaker 5: not an incentive. Some writers have mentioned as an objection
• 1:15:00
  Speaker 5: to the punishing of practices of the obscene kind, that
• 1:15:03
  Speaker 5: the punishment is a means of putting man in mind
• 1:15:06
  Speaker 5: to make experiment of the practice, the investigation of the offense,
• 1:15:11
  Speaker 5: and the publicity of the punishment being the means of
• 1:15:15
  Speaker 5: conveying the practice to the notice of a multitude of
• 1:15:18
  Speaker 5: persons who otherwise would never have thought of any such thing.
• 1:15:23
  Speaker 5: From the circumstance of its being punished, they learn of
• 1:15:26
  Speaker 5: its being practiced. From the circumstance of its being practiced,
• 1:15:31
  Speaker 5: they conclude that there is a pleasure in it. From
• 1:15:34
  Speaker 5: the circumstance of its being punished so severely, they conclude
• 1:15:39
  Speaker 5: that the pleasure is a great one, since it overcomes
• 1:15:42
  Speaker 5: the dread of so great a punishment that this must
• 1:15:46
  Speaker 5: often happen, is not to be denied, and in so
• 1:15:49
  Speaker 5: far as it does happened and occasion the offenses to
• 1:15:52
  Speaker 5: be repeated, it weighs against the benefit of the punishment.
• 1:15:57
  Speaker 5: This is indeed the most popular argue of any that
• 1:16:01
  Speaker 5: can be urged against the punishment of such practices. But
• 1:16:04
  Speaker 5: it does not appear to be well grounded. It proves
• 1:16:08
  Speaker 5: nothing unless the punishment tends as strongly in the one
• 1:16:11
  Speaker 5: way to spread the practice as it does in the
• 1:16:14
  Speaker 5: other to repress it. This, however, does not appear to
• 1:16:18
  Speaker 5: be the case. We should not suppose a priori, for
• 1:16:22
  Speaker 5: at the same time that it brings to view the
• 1:16:25
  Speaker 5: idea of the offense, it brings to view, in connection
• 1:16:29
  Speaker 5: with that idea, the idea not only of punishment, but
• 1:16:33
  Speaker 5: of infamy. Not only of the punishment which should prevent
• 1:16:37
  Speaker 5: men's committing it in the face of the public, but
• 1:16:40
  Speaker 5: of the infamy which should prevent their discovering any inclination
• 1:16:44
  Speaker 5: to commit it to the nearest and most trustee of
• 1:16:47
  Speaker 5: their friends. It does not appear to be the case
• 1:16:51
  Speaker 5: in point of experience in former times when it was
• 1:16:55
  Speaker 5: not punished, it prevailed to a very great degree in
• 1:16:59
  Speaker 5: my udern times in the very same countries. Since it
• 1:17:02
  Speaker 5: has been punished it has prevailed in a much less degree.
• 1:17:06
  Speaker 5: Besides this, the mischief produced by the punishment in this
• 1:17:10
  Speaker 5: way may be lessened in a considerable degree by making
• 1:17:14
  Speaker 5: the trial and all the other proceedings private, which may
• 1:17:18
  Speaker 5: be done without any danger of abuse, by means of
• 1:17:21
  Speaker 5: the expedient suggested in the book. Relative to procedure, danger
• 1:17:26
  Speaker 5: of false prosecutions greater in this case than others. A
• 1:17:32
  Speaker 5: very serious objection, however, to the punishment of this offense,
• 1:17:36
  Speaker 5: is the opening it makes for false and malicious prosecutions.
• 1:17:41
  Speaker 5: This danger, in every case weighs something against the reasons
• 1:17:44
  Speaker 5: for applying punishment, But in this case it weighs much
• 1:17:48
  Speaker 5: more considerably than perhaps in any other. Almost every other
• 1:17:53
  Speaker 5: offense affords some particular tests of guilt, the absence of
• 1:17:58
  Speaker 5: which constitutes so in any criterions of innocence, the evidence
• 1:18:03
  Speaker 5: of persons will be in some way or other confirmed
• 1:18:07
  Speaker 5: by the evidence of things in the ordinary offenses against property,
• 1:18:12
  Speaker 5: the circumstance of the articles being missing or seen in
• 1:18:15
  Speaker 5: undue place in offenses against persons, the marks of violence
• 1:18:20
  Speaker 5: upon the person in these, and in short, in all
• 1:18:24
  Speaker 5: other or almost all other cases where the offense has
• 1:18:28
  Speaker 5: really been committed, such circumstances will take place relative to
• 1:18:33
  Speaker 5: the appearance of things, and will therefore be expected to
• 1:18:37
  Speaker 5: be proved. In any offenses which have hatred for their motive,
• 1:18:42
  Speaker 5: the progress of the quarrel will afford a number of
• 1:18:45
  Speaker 5: characteristic circumstances to fix the imputation upon the person who
• 1:18:49
  Speaker 5: is guilty. In the case of rape, for instance, where
• 1:18:53
  Speaker 5: committed on a virgin, particular characteristic appearances will not fail
• 1:18:58
  Speaker 5: to have been produced, And even where the object has
• 1:19:02
  Speaker 5: been a married woman or a person of the same sex,
• 1:19:05
  Speaker 5: marks of violence will have been produced by the resistance.
• 1:19:10
  Speaker 5: But when a filthiness of this sort is committed between
• 1:19:13
  Speaker 5: two persons both willing, no such circumstances need have been exhibited.
• 1:19:19
  Speaker 5: No proof therefore of such circumstances will be required. Wherever
• 1:19:24
  Speaker 5: therefore two men are together, a third person may allege
• 1:19:29
  Speaker 5: himself to have seen them, thus employing themselves without fear
• 1:19:33
  Speaker 5: of having the truth of his story disproved. With regard
• 1:19:37
  Speaker 5: to a bare proposal of this sort, the danger is
• 1:19:40
  Speaker 5: still greater. One man may charge it upon any other
• 1:19:44
  Speaker 5: man without the least danger of being detected. For a
• 1:19:47
  Speaker 5: man to bring a charge of this sort against any
• 1:19:50
  Speaker 5: other man without the possibility of its being disproved. There
• 1:19:54
  Speaker 5: needs no more than for them to have been alone
• 1:19:56
  Speaker 5: together for a few moments. Used as an instrument of extortion,
• 1:20:04
  Speaker 5: this mischief is often very severely felt in England, the
• 1:20:08
  Speaker 5: severity of the punishment and what is supported by it,
• 1:20:11
  Speaker 5: the moral antipathy to the offense, is frequently made use
• 1:20:15
  Speaker 5: of as a means of extorting money. It is the
• 1:20:18
  Speaker 5: most terrible weapon that a robber can take in hand,
• 1:20:21
  Speaker 5: and a number of robberies that one hears of, which
• 1:20:24
  Speaker 5: probably are much fewer than the ones which one does
• 1:20:27
  Speaker 5: not hear of, are committed by this means. If a
• 1:20:31
  Speaker 5: man has resolution, and the incidental circumstances are favorable, he
• 1:20:36
  Speaker 5: may stand the brunt and meet his accuser in the
• 1:20:38
  Speaker 5: face of justice, but the danger to his reputation will
• 1:20:43
  Speaker 5: at any rate be considerable. Men of timid natures have
• 1:20:46
  Speaker 5: often been almost ruined in their fortunes ere they can
• 1:20:49
  Speaker 5: summon up resolution to commit their reputations to the hazard
• 1:20:53
  Speaker 5: of a trial. A man's innocence can never be his security.
• 1:20:58
  Speaker 5: Knowing this, it must be an undaunted man to whom
• 1:21:01
  Speaker 5: it can give confidence. A well seasoned perjurer will have
• 1:21:05
  Speaker 5: finally the advantage over him. Whether a man be thought
• 1:21:09
  Speaker 5: to have actually been guilty of this practice, or only
• 1:21:12
  Speaker 5: to be disposed to it, his reputation suffers equal ruin.
• 1:21:19
  Speaker 5: After so much has been said on the abomination of pederasty,
• 1:21:23
  Speaker 5: little need be said of the other irregularities of the
• 1:21:26
  Speaker 5: venereal appetite. If it be problematical, whether it be expedient
• 1:21:31
  Speaker 5: upon the whole to punish the former, it seems next
• 1:21:34
  Speaker 5: to certain that there can be no use in punishing
• 1:21:36
  Speaker 5: any of the latter between women. Where women contrive to
• 1:21:43
  Speaker 5: procure themselves the sensation by means of women, the ordinary
• 1:21:48
  Speaker 5: course of nature is as much departed from as when
• 1:21:51
  Speaker 5: the like abomination is practiced by men with men. The
• 1:21:55
  Speaker 5: former offense, however, is not as generally punished as the latter.
• 1:22:01
  Speaker 5: It appears to have been punished in France, but the
• 1:22:03
  Speaker 5: law knows nothing of it in England Code Penal Title
• 1:22:07
  Speaker 5: thirty five, page two thirty eight JB. Whether worse between
• 1:22:13
  Speaker 5: men and women than between men, it seems to be
• 1:22:18
  Speaker 5: more common for men to apply themselves to a wrong
• 1:22:22
  Speaker 5: part in women, and in this case grave authors have
• 1:22:25
  Speaker 5: found more enormity than when the sex as well as
• 1:22:28
  Speaker 5: the part of the object is mistaken. Those who go
• 1:22:32
  Speaker 5: after the principle of the affront, which they say in
• 1:22:35
  Speaker 5: affairs of any such sort, is to God Almighty assure
• 1:22:39
  Speaker 5: us that the former contrivance is a more insolent affront
• 1:22:43
  Speaker 5: than the latter. See Fortescue's report jb. The affront should
• 1:22:49
  Speaker 5: be the same if, from necessity or caprice, a person
• 1:22:53
  Speaker 5: of the female sex should make use of a wrong
• 1:22:56
  Speaker 5: part in one of the male. If there be one
• 1:23:00
  Speaker 5: idea more ridiculous than another, it is that of a legislator, who,
• 1:23:05
  Speaker 5: when a man and a woman are agreed about a
• 1:23:08
  Speaker 5: business of this sort, thrusts himself in between them, examining situations,
• 1:23:14
  Speaker 5: regulating times, and prescribing modes and fostures. The grave physician, who,
• 1:23:20
  Speaker 5: as soon as he saw Governor Sancho take a fancy
• 1:23:24
  Speaker 5: to a dish, ordered it away, is the model, though,
• 1:23:27
  Speaker 5: but an imperfect one, of such a legislator. Thus far,
• 1:23:34
  Speaker 5: his business goes on smoothly. He may hang or burn
• 1:23:37
  Speaker 5: the parties according as he fancies, without difficulty, but he
• 1:23:42
  Speaker 5: will probably be a little at a loss when he
• 1:23:44
  Speaker 5: comes to inquire with the jesuit Sancha's de matrimonio. How
• 1:23:50
  Speaker 5: the case stands, when the man, for example, having to
• 1:23:54
  Speaker 5: do with a woman, begins in one part and consummates
• 1:23:59
  Speaker 5: in another, thinks of one person or of one part
• 1:24:03
  Speaker 5: while he is employing himself with another, begins with a
• 1:24:08
  Speaker 5: woman and leaves her in the lurch without calling in
• 1:24:13
  Speaker 5: the principle of utility. Such questions may be multiplied and
• 1:24:16
  Speaker 5: remain undecided for evermore consult the principle of utility, and
• 1:24:22
  Speaker 5: such questions never will be started. Bestiality an abomination which
• 1:24:30
  Speaker 5: meets with as little quarter as any of the proceeding,
• 1:24:33
  Speaker 5: is that where a human creature makes use in this
• 1:24:36
  Speaker 5: way of a beast or other sensitive creature of a
• 1:24:39
  Speaker 5: different species. A legislator who would take Sanchez for his
• 1:24:44
  Speaker 5: guide might here repeat the same string of distinctions about
• 1:24:48
  Speaker 5: the vas proprium and improprieum, the imaginations and the simultaneity,
• 1:24:54
  Speaker 5: and so forth. Accidents of this sort will sometimes happen,
• 1:24:59
  Speaker 5: for dress will force the man upon strange expedients. But
• 1:25:04
  Speaker 5: one might venture to affirm that if all the sovereigns
• 1:25:07
  Speaker 5: in Europe were to join in issuing proclamations inviting their
• 1:25:11
  Speaker 5: subjects to this exercise in the warmest terms, it would
• 1:25:15
  Speaker 5: never get to such a height as to be productive
• 1:25:18
  Speaker 5: of the smallest degree of political mischief. The more of
• 1:25:22
  Speaker 5: these sorts of prosecutions are permitted, the more scope there
• 1:25:25
  Speaker 5: is given for malice or extortion to make use of
• 1:25:28
  Speaker 5: them to effect its purpose upon the innocent, and the
• 1:25:32
  Speaker 5: more public they are, the more of that mischief is incurred,
• 1:25:36
  Speaker 5: which consists in shocking the imaginations of persons of delicacy
• 1:25:40
  Speaker 5: with a very painful sentiment burning the animal. Some persons
• 1:25:48
  Speaker 5: have been for burning the poor animal with great ceremony
• 1:25:51
  Speaker 5: under the notion of burning the remembrance of the affair
• 1:25:55
  Speaker 5: see Puffendorff Books two, chapter three and Books five five,
• 1:26:00
  Speaker 5: chapter three, and Bacon's abridgment title Sodomy JB. A more simple,
• 1:26:07
  Speaker 5: and as it should seem, a more effectual course to take,
• 1:26:10
  Speaker 5: would be not to meddle or make smoke about the
• 1:26:13
  Speaker 5: matter masturbation. Of all irregularities of the venereal appetite, that
• 1:26:21
  Speaker 5: which is the most incontestably pernicious is one which no
• 1:26:24
  Speaker 5: legislator seems ever to have made an attempt to punish.
• 1:26:28
  Speaker 5: I mean the sort of impurity which a person of
• 1:26:31
  Speaker 5: either sex may be guilty of by themselves. This is
• 1:26:36
  Speaker 5: often of the most serious consequence to the health and
• 1:26:39
  Speaker 5: lasting happiness of those who are led to practiced it.
• 1:26:42
  Speaker 5: Its enervating influence is much greater than that of any
• 1:26:46
  Speaker 5: other exertion of the venereal faculty, and that, on three
• 1:26:49
  Speaker 5: different accounts one any single act of this kind is
• 1:26:54
  Speaker 5: beyond comparison, more enervating than any single act of any
• 1:26:58
  Speaker 5: of those other kinds. The reason of this is not clear,
• 1:27:02
  Speaker 5: but the fact is certain physicians are all agreed about it.
• 1:27:07
  Speaker 5: Two persons are in a way to give in to
• 1:27:11
  Speaker 5: this practice at an earlier age than that in which
• 1:27:14
  Speaker 5: they are in a way to give in to any
• 1:27:16
  Speaker 5: of those other practices. That is, at an age when
• 1:27:21
  Speaker 5: the influence of any enervating cause is greater. As the
• 1:27:25
  Speaker 5: violence to modesty is rather less in this case than
• 1:27:29
  Speaker 5: in any of these others, a person will with less
• 1:27:33
  Speaker 5: difficulty yield to the impulse, whether of nature or example.
• 1:27:38
  Speaker 5: In all those other cases, the propensity may be kept
• 1:27:41
  Speaker 5: within bounds by the want of opportunities. In this case,
• 1:27:45
  Speaker 5: there can scarce ever be any want of opportunities. Physicians
• 1:27:51
  Speaker 5: are also agreed that this is a not infrequent cause
• 1:27:54
  Speaker 5: of indefference in each of the sexes to the other,
• 1:27:57
  Speaker 5: and in the male sex it often ends in impotence.
• 1:28:01
  Speaker 5: It is not only more mischievous to each person than
• 1:28:05
  Speaker 5: any of those other impurities, but it appears everywhere to
• 1:28:09
  Speaker 5: be much more frequent. In popular estimation, however, the guilt
• 1:28:15
  Speaker 5: of it is looked upon as much less than that
• 1:28:17
  Speaker 5: of any of them. And yet the real mischief we
• 1:28:20
  Speaker 5: see is incomparably greater. And yet it has never been
• 1:28:25
  Speaker 5: punished by any law. Would it then be right to
• 1:28:29
  Speaker 5: appoint punishment for it by no means? And for this
• 1:28:33
  Speaker 5: plain reason, because no punishment could ever have any effect.
• 1:28:37
  Speaker 5: It can always be committed without any danger, or at
• 1:28:40
  Speaker 5: least without any apparent danger of a discovery. Domestic discipline
• 1:28:47
  Speaker 5: the proper remedy against impurities. With regard to all the
• 1:28:53
  Speaker 5: abuses of the venereal appetite, while the party is under age,
• 1:28:57
  Speaker 5: they seem to be the proper objects of domesis discipline.
• 1:29:01
  Speaker 5: After he has come to be out of that jurisdiction,
• 1:29:04
  Speaker 5: or even while he is yet under it, these or
• 1:29:08
  Speaker 5: any other indecencies committed in the face of the public,
• 1:29:11
  Speaker 5: will be proper objects of the coercion of the laws.
• 1:29:15
  Speaker 5: While they are covered with the veil of secrecy, the
• 1:29:19
  Speaker 5: less that is set about them, and particularly by law.
• 1:29:22
  Speaker 5: The better end of Part five.
• 1:29:36
  Speaker 6: Part six of Offenses against one's Self. This is a
• 1:29:41
  Speaker 6: LibriVox recording. All LibriVox recordings are in the public domain.
• 1:29:45
  Speaker 6: For more information or to volunteer, please visit LibriVox dot org.
• 1:29:51
  Speaker 6: Recording by Corey Samuel Offenses against one's Self Pederasty by
• 1:29:57
  Speaker 6: Jeremy Bentham, Part six notes relative to Bentham's essay on pederasty,
• 1:30:07
  Speaker 6: distinction between physical impurity and moral the propensity is stronger
• 1:30:13
  Speaker 6: than there is reason to wish it should be to
• 1:30:15
  Speaker 6: confound moral impurity and turpitude with physical impurity and turpitude.
• 1:30:22
  Speaker 6: From observing the latter in any case, especially when combined
• 1:30:27
  Speaker 6: with pleasure to impute the former. From a man's being
• 1:30:32
  Speaker 6: thoroughly averse to a practice himself, the transition is but
• 1:30:36
  Speaker 6: too natural to his wishing to see all others punished
• 1:30:40
  Speaker 6: who give into it. Any pretense. However, slight which promises
• 1:30:46
  Speaker 6: to warrant him in giving way to this propensity, is
• 1:30:49
  Speaker 6: eagerly embraced. It is this cause which, more perhaps than
• 1:30:55
  Speaker 6: any other, more even than pecuniary interest, has contributed to
• 1:31:00
  Speaker 6: produce the persecutions that hath been raised upon the ground
• 1:31:04
  Speaker 6: of heresy. Different men will have different opinions, But for
• 1:31:10
  Speaker 6: my own part I must confess I cannot bring myself
• 1:31:14
  Speaker 6: to entertain so mean an opinion of the charms of
• 1:31:18
  Speaker 6: the better part of the species, or of the taste
• 1:31:21
  Speaker 6: of the other, as to suppose it can ever be
• 1:31:24
  Speaker 6: necessary to send a man to make love with a
• 1:31:27
  Speaker 6: halter about his neck. Antipathy, no sufficient warrant, non amote sabidi,
• 1:31:37
  Speaker 6: et cetera, may be quite enough when all the question
• 1:31:41
  Speaker 6: only is whether one shall see Sabidius or not see him.
• 1:31:46
  Speaker 6: But when the question is whether Sybidius should be buried
• 1:31:49
  Speaker 6: alive or let alone, the reasons which a man should
• 1:31:53
  Speaker 6: give for burning him alive may be expected to be
• 1:31:56
  Speaker 6: of a caste somewhat more substantial, whether it is an
• 1:32:02
  Speaker 6: affront to God. According to some, there are two sorts
• 1:32:08
  Speaker 6: of high treason, high treason against God the heavenly king,
• 1:32:13
  Speaker 6: and high treason against the earthly King. And this is
• 1:32:17
  Speaker 6: high treason against God. See a book of Old English
• 1:32:21
  Speaker 6: law entitled Miroir de Justice Chapter one, section four, Chapter four,
• 1:32:27
  Speaker 6: Section thirteen, Chapter two, Section eleven According to this account
• 1:32:33
  Speaker 6: of the matter, it is an offense scarce distinguishable from
• 1:32:37
  Speaker 6: that which the Titans were guilty of when they revolted
• 1:32:40
  Speaker 6: against Jupiter. Judge Fortescue, an Earl of Macclesfield, Chancellor of England,
• 1:32:47
  Speaker 6: and other sages of the English law seem to have
• 1:32:50
  Speaker 6: given in to this idea. Fortescue's reports for the case
• 1:32:55
  Speaker 6: of the King against wise men his lordship shows how
• 1:32:59
  Speaker 6: it came to be high treason against the King of Heaven.
• 1:33:04
  Speaker 6: It is of the nature of a challenge of which
• 1:33:07
  Speaker 6: that sovereign is the object, a direct affront to the
• 1:33:11
  Speaker 6: author of Nature and insolent expression of contempt of his wisdom,
• 1:33:16
  Speaker 6: condemning the provision made by him, and defying both it
• 1:33:20
  Speaker 6: and him. According to this account of the matter, the
• 1:33:25
  Speaker 6: offense should fall indifferently, either within our first class under
• 1:33:30
  Speaker 6: the title offenses against the persons of individuals reckoning God
• 1:33:34
  Speaker 6: as an individual, or within the fourth class under the
• 1:33:38
  Speaker 6: title of high treason. But this account of the matter,
• 1:33:42
  Speaker 6: however ingenious, seems hardly to be just whether it hurts population.
• 1:33:50
  Speaker 6: Bermondus bermondas a canonist, sided with approbation by the two
• 1:33:57
  Speaker 6: great English lawyers above mentioned, says that in this point
• 1:34:01
  Speaker 6: of view, it is worse than murder, for a murderer
• 1:34:05
  Speaker 6: destroys but one man, whereas a sodomite puts to death
• 1:34:09
  Speaker 6: every man that lives. Apodum tale picartum reputata gravius homicidio
• 1:34:17
  Speaker 6: aoquia unum homicidia unum hominem tantum sodomita autem totem genus
• 1:34:23
  Speaker 6: humanum delarey vedata. This, he assures us, is God's way
• 1:34:29
  Speaker 6: of taking the account. If this be the case, it
• 1:34:33
  Speaker 6: must be confessed that God's arithmetic is a little different
• 1:34:37
  Speaker 6: from man's arithmetic. The author of the article sodomy in
• 1:34:43
  Speaker 6: the law abridgment that goes by the name of Bacon's
• 1:34:46
  Speaker 6: is more moderate if any crime says he deserve to
• 1:34:51
  Speaker 6: be punished in a more exemplary manner. This does other
• 1:34:56
  Speaker 6: crimes are prejudicial to society. But this strikes a the
• 1:35:00
  Speaker 6: being thereof, for it is seldom known that a person
• 1:35:03
  Speaker 6: who has been once guilty of so unnatural an abuse
• 1:35:07
  Speaker 6: of his generative faculties has afterwards a proper regard for women.
• 1:35:14
  Speaker 6: God's burning sodom whether a sufficient warrant, it has been
• 1:35:20
  Speaker 6: observed with regard to this offense, that God himself punished
• 1:35:24
  Speaker 6: it with fire, And this has been given as a
• 1:35:26
  Speaker 6: reason not only for its being punished, but for its
• 1:35:30
  Speaker 6: being punished with fire. If God, according to supposition, has
• 1:35:36
  Speaker 6: punished any practice, it was either on account of the
• 1:35:39
  Speaker 6: mischievousness of the practice to society or on some other account.
• 1:35:45
  Speaker 6: If the practice be of the number of those which
• 1:35:48
  Speaker 6: are prejudicial to society, it will already be punished on
• 1:35:52
  Speaker 6: that ground. There is no occasion to mention any other.
• 1:35:57
  Speaker 6: If it be not prejudicial for society, there there can
• 1:36:00
  Speaker 6: be no other reason for society to meddle with it.
• 1:36:04
  Speaker 6: If it be for any other reason than being prejudicial
• 1:36:07
  Speaker 6: to society that God has punished the acting question, this
• 1:36:11
  Speaker 6: can be no reason at all for man's punishing it,
• 1:36:16
  Speaker 6: for there can be no reason but this to man.
• 1:36:19
  Speaker 6: If then God punished it, it was for a reason
• 1:36:22
  Speaker 6: which men cannot know. When it is clear that in
• 1:36:27
  Speaker 6: any individual instance, God has punished an act. In that
• 1:36:31
  Speaker 6: individual instance, the very circumstance of its being He who
• 1:36:35
  Speaker 6: punished it ought with us to be a sufficient reason
• 1:36:39
  Speaker 6: for his having done so. But when we can find
• 1:36:42
  Speaker 6: no other reason, if in any other individual instance of
• 1:36:46
  Speaker 6: the same sort, of act. God does not punish it,
• 1:36:50
  Speaker 6: there is no reason at all for punishing it. The
• 1:36:54
  Speaker 6: circumstance of His not punishing it in the latter instance
• 1:36:58
  Speaker 6: proves as much that it so ought not to be
• 1:37:00
  Speaker 6: punished in that case as the circumstance of His having
• 1:37:04
  Speaker 6: punished it in the former case proves that it was
• 1:37:07
  Speaker 6: right to punish it in that former case. For these
• 1:37:13
  Speaker 6: or other reasons, it is an opinion that seems to
• 1:37:16
  Speaker 6: spread more and more among divines of all persuasions, that
• 1:37:21
  Speaker 6: the miraculous and occasional dispensations of an extraordinary providence afford
• 1:37:27
  Speaker 6: no fit rule to govern the ordinary and settled institutions
• 1:37:31
  Speaker 6: of human legislators. If they were simple fornication, sparing enemies
• 1:37:39
  Speaker 6: taken in battle, the offense of Cora, Dathan, Abraham and
• 1:37:43
  Speaker 6: their partisans, for which fifteen thousand of the people suffered
• 1:37:46
  Speaker 6: death numbers Chapter sixteen, murmuring against authority and making mark
• 1:37:53
  Speaker 6: at old age, the offense for which two and forty
• 1:37:56
  Speaker 6: children were torn to pieces by bears at the intercession
• 1:37:59
  Speaker 6: of a life two kings Chapter two to mention those
• 1:38:04
  Speaker 6: cases only among a vast number had need to be
• 1:38:08
  Speaker 6: made capital offenses if any man, under the notion of
• 1:38:14
  Speaker 6: its being agreeable to God, would do any act that
• 1:38:17
  Speaker 6: is prejudicial to society, he should produce a particular commission
• 1:38:22
  Speaker 6: from God given him in that individual instance. If a
• 1:38:27
  Speaker 6: man without a special commission from God is to be
• 1:38:30
  Speaker 6: justified in doing any violent act that has ever been
• 1:38:34
  Speaker 6: done by a special commission from God, a man might
• 1:38:38
  Speaker 6: as well kill his son because God commissioned Abraham to
• 1:38:41
  Speaker 6: kill Isaac. With regard to the offense in question, if
• 1:38:47
  Speaker 6: it had been God's pleasure that it should be punished
• 1:38:49
  Speaker 6: throughout the earth with the punishment of fire, it seems
• 1:38:53
  Speaker 6: reasonable to conclude that He would at least have provided
• 1:38:57
  Speaker 6: for its being punished in that manner among his own
• 1:38:59
  Speaker 6: peace people, the Jews. But in the Jewish laws it
• 1:39:04
  Speaker 6: is only provided that such offenders should be put to
• 1:39:07
  Speaker 6: death generally, just as several kinds of incest and the
• 1:39:11
  Speaker 6: offense of performing conjugal duty at an unseasonable conjuncture at
• 1:39:16
  Speaker 6: be punished, as a proof that burning was not particularly intended,
• 1:39:21
  Speaker 6: but rather was meant to be excluded. In the next verse,
• 1:39:25
  Speaker 6: a particular kind of incest is mentioned, that of him
• 1:39:29
  Speaker 6: who has knowledge of a mother and her daughter, and
• 1:39:32
  Speaker 6: for this, the punishment of burning to death is specially
• 1:39:36
  Speaker 6: appointed Leviticus, chapter twenty. Even with regard to the cities
• 1:39:41
  Speaker 6: in question, it is not said that this was the
• 1:39:44
  Speaker 6: only one, nor even the greatest, of the offenses for
• 1:39:48
  Speaker 6: which those cities were destroyed. The offenses imputed to them
• 1:39:53
  Speaker 6: are in the English translation termed by the general names
• 1:39:57
  Speaker 6: of wickedness Genesis chapter eighteen and iniquity Ibidem chapter nineteen,
• 1:40:04
  Speaker 6: verse fifteen, and their conduct opposed to righteousness. In this
• 1:40:10
  Speaker 6: particular respect, the Canaanites in question could not be more
• 1:40:14
  Speaker 6: culpable than the ancient Greeks in that which is deemed
• 1:40:18
  Speaker 6: the most virtuous period of their history. Yet it appears
• 1:40:23
  Speaker 6: not that this punishment was ever inflicted by Heaven for
• 1:40:26
  Speaker 6: such a cause upon the ancient Greeks. True, it is
• 1:40:32
  Speaker 6: that the only offense which is mentioned as having been
• 1:40:35
  Speaker 6: committed by them on any individual occasion is an offense
• 1:40:39
  Speaker 6: of a sort which appears to have originated in the
• 1:40:42
  Speaker 6: depraved appetite in question. It is not, however, the same
• 1:40:46
  Speaker 6: offense precisely which in England is punished with simple death
• 1:40:51
  Speaker 6: and in France with burning, but one of a very
• 1:40:53
  Speaker 6: different complexion and of a much deeper dye. The offense
• 1:40:59
  Speaker 6: attempted by the profligate Canaanites carried with it to enormous aggravations.
• 1:41:06
  Speaker 6: One personal violence, which, by circumstance alone it stands raised
• 1:41:13
  Speaker 6: as much above the level of the offense which under
• 1:41:16
  Speaker 6: the name in question men ordinarily have in view, as
• 1:41:20
  Speaker 6: rape does above that of simple fornication. Two a violation
• 1:41:27
  Speaker 6: of hospitality, an aggravation of much greater odium, and indeed
• 1:41:32
  Speaker 6: of much greater mischief in a rude than in a
• 1:41:35
  Speaker 6: civilized state of society. Zeal shown against it in the
• 1:41:42
  Speaker 6: English Marine law in the Articles of War established for
• 1:41:47
  Speaker 6: the government of the English Navy in Article thirty two,
• 1:41:51
  Speaker 6: after providing with respect to this offense and other species
• 1:41:55
  Speaker 6: of impurity, that they shall be punished with death, it
• 1:41:59
  Speaker 6: is added without mercy by statute in the thirteenth year
• 1:42:03
  Speaker 6: of Charles second Statute one, Chapter nineteen.
• 1:42:08
  Speaker 5: Of all the.
• 1:42:09
  Speaker 6: Offenses of which a man in the maritime service can
• 1:42:11
  Speaker 6: be guilty burning a fleet, betraying it to the enemy,
• 1:42:15
  Speaker 6: and so forth, this is the only one which it
• 1:42:20
  Speaker 6: was thought proper to exclude from mercy. The safety of
• 1:42:24
  Speaker 6: the fleet and of the Empire were in the eyes
• 1:42:28
  Speaker 6: of the legislator. Objects of inferior account in comparison with
• 1:42:32
  Speaker 6: the preservation of a sailor's chastity, horror of singularity. In
• 1:42:41
  Speaker 6: persons of weak minds, anything which is unusual and at
• 1:42:46
  Speaker 6: the same time physically disgustful is apt to excite the
• 1:42:50
  Speaker 6: passion of hate. Hatred, when once excited, naturally seeks its
• 1:42:56
  Speaker 6: gratification in the tormenting or distrust of the object that
• 1:43:01
  Speaker 6: excited it. Many are the innocent animals who are punished
• 1:43:06
  Speaker 6: in this way for the crime of being ugly. To
• 1:43:10
  Speaker 6: this head, we may refer the propensity persons of weak
• 1:43:13
  Speaker 6: and irritable temperament, particularly women, have to the killing of
• 1:43:18
  Speaker 6: toads and spiders. The offspring of a woman, when it
• 1:43:23
  Speaker 6: has had any singularity, whereby it has been distinguished in
• 1:43:27
  Speaker 6: a remarkable degree from the ordinary race of human beings
• 1:43:31
  Speaker 6: under the name of monster, has often met with the
• 1:43:35
  Speaker 6: same treatment. Hermaphrodites, for example, who, not knowing what sex
• 1:43:40
  Speaker 6: they were, have performed the functions of both Envy has
• 1:43:46
  Speaker 6: here joined with antipathy in letting loose against these unfortunate people.
• 1:43:51
  Speaker 6: The fury of the dissocial appetite, any desire to hurt
• 1:43:56
  Speaker 6: any sensitive object which in any way has had to
• 1:44:00
  Speaker 6: become a cause of pain to us. Nay, even in
• 1:44:04
  Speaker 6: sensitive objects, is the natural instantaneous consequence of such pain,
• 1:44:10
  Speaker 6: and it always breaks out into evil, unless where reason
• 1:44:15
  Speaker 6: and reflection interfear and check it. But in these cases, reason,
• 1:44:22
  Speaker 6: far from checking, has appeared from some cause or other
• 1:44:27
  Speaker 6: to dictate such behaviour. Mischief to population reparable by fine
• 1:44:37
  Speaker 6: if population were the only object. The mischief that a
• 1:44:41
  Speaker 6: rich bachelor did by giving himself up to improlific vinary
• 1:44:46
  Speaker 6: might be amply repaired by obliging him to give a
• 1:44:49
  Speaker 6: marriage portion to two or three couples who wish for
• 1:44:52
  Speaker 6: nothing but in order to engage in marriage. Athenians wanted
• 1:44:59
  Speaker 6: but permission to marry two wives. When among the Athenians
• 1:45:05
  Speaker 6: the number of the people had received a dangerous reduction
• 1:45:08
  Speaker 6: by an unsuccessful war, what was the step taken to
• 1:45:12
  Speaker 6: repair it? All that was done was to permit to
• 1:45:17
  Speaker 6: every man that chose it to take two wives. This
• 1:45:22
  Speaker 6: shows that it was plain enough at that time of
• 1:45:25
  Speaker 6: day there was no want of inclination on the part
• 1:45:28
  Speaker 6: of the male sex towards women, and that there wanted
• 1:45:32
  Speaker 6: nothing but permission to dispose a man to extend his
• 1:45:35
  Speaker 6: connections with the other sex. And yet at no time,
• 1:45:41
  Speaker 6: and among no people, was the irregular appetite in question
• 1:45:45
  Speaker 6: more predominant. How come scratching not to be held abominable?
• 1:45:54
  Speaker 6: It is wonderful that nobody has ever yet fancied it
• 1:45:58
  Speaker 6: to be sinful to scratch where it is, and that
• 1:46:02
  Speaker 6: it has never been determined that the only natural way
• 1:46:05
  Speaker 6: of scratching is with such and such a finger, and
• 1:46:09
  Speaker 6: that it is unnatural the scratch with any other. As
• 1:46:13
  Speaker 6: in Russia, the only way of making the sign of
• 1:46:15
  Speaker 6: the cross is with two fingers, and it is heterodox
• 1:46:18
  Speaker 6: to make it with three. In ancient Persia, it was
• 1:46:23
  Speaker 6: infamous to have a cold, and to take those measures
• 1:46:26
  Speaker 6: which nature dictates for relieving oneself from the inconvenience of
• 1:46:30
  Speaker 6: such an indisposition Xenophon Chiropedia. Happily, for the Persians, under
• 1:46:38
  Speaker 6: the clear and steady atmosphere of that country, colds were
• 1:46:42
  Speaker 6: not altogether so endemical as under the humid and changeable
• 1:46:46
  Speaker 6: atmosphere of England. But in all countries it is a
• 1:46:51
  Speaker 6: practice that more or less has always been too frequent
• 1:46:56
  Speaker 6: to confound misfortune with criminality punishment not necessary for the
• 1:47:04
  Speaker 6: sake of women by the mild ordinances of nature. The
• 1:47:09
  Speaker 6: fair sex enjoy already a monopoly as perfect as other
• 1:47:14
  Speaker 6: monopolies are, and more perfect than they ought to be,
• 1:47:18
  Speaker 6: of the affections of the other. And this monopoly is
• 1:47:22
  Speaker 6: too well secured by the means that established it to
• 1:47:26
  Speaker 6: need the support of the harsh constitutions of penal laws.
• 1:47:31
  Speaker 6: A ribbon or ringle. It is a much more suitable
• 1:47:35
  Speaker 6: and not less powerful tie to bind a lover than
• 1:47:39
  Speaker 6: the hangman's rope of the executioner. The man may be
• 1:47:44
  Speaker 6: their friend, but it should not seem a very judicious
• 1:47:47
  Speaker 6: friend who would advise them to conciliate affection by horror
• 1:47:53
  Speaker 6: and by force. End of Part six notes, end of
• 1:48:02
  Speaker 6: Offenses against one's self Pederasty by Jeremy Bentham