this is that it is not good to do it. But, in order not to do it, it must be understood that continence, which forms a necessary condition of human dignity in the single state, is still more binding in marriage.
So much in the third place.
Fourthly, that in our society, where children appear as a hindrance to enjoyment, or as an unfortunate accident, or as a peculiar kind of enjoyment, when there are borne a predetermined number of them, these children are brought up, not in conformity with the problems of human existence, with which they will be confronted as sensible and loving beings, but only in conformity with those pleasures which they may afford their parents. In consequence of this, the children of human beings are brought up like the young of animals, so that the chief problem of the parents does not consist in preparing them for an activity which would be worthy of man, but (in which view the parents are supported by the false science called medicine) in feeding them as well as possible, in increasing their stature, in making them clean, white, beautiful (if this is not done in the lower classes, the fault is that of circumstances, for the view there held is the same). In these pampered children, as in all overfed animals, there is early developed an unnatural and insuperable sensuality, which is the cause of terrible suffering for these children in their youth. The attire, the reading, the shows, the music, the dances, the sweet food, the whole circumstance of life, from the pictures on the boxes to the novels, stories, and poems,—everything still more fans this sensuality, and in consequence of this, the most terrible sexual vices and diseases become the usual conditions of the bringing up of children of both sexes, and frequently remain so through manhood.
I assume that this is not good. The conclusion which may be drawn from it is that we must stop bringing up the children of men like the young of animals, and that
