(however much the opposite may be attempted to be proved in poetry and prose) never makes the attainment of the aim which is worthy of man any easier, but always impedes it.
So much in the fifth place.
These are the essentials which I wished to express, and which, I think, I have expressed in my story. It seemed to me that there might be a difference of opinion as to how the evil to which these propositions point may be mended, but that it was impossible not to admit their truth. It seemed to me that it was not possible to deny the truth of these propositions, in the first place, because they are entirely in agreement with the progress of humanity, which has always marched from looseness of morals to an ever increasing chastity, and with the moral consciousness of society, with our conscience, which always condemns looseness of morals and values chastity; and, in the second place, because these propositions are the inevitable deductions from the teaching of the Gospel, which we profess, or, at least, even though it be only unconsciously, assume as the basis for our ideas of morality.
But it has turned out quite differently.
Nobody, it is true, directly disputes the proposition that debauchery should not be practised, either before or after marriage, that it is wrong artificially to destroy childbirth, that children are not to be made playthings, and that amatory union ought not to be placed higher than anything else,—in short, nobody denies that chastity is better than looseness of morals. But they say: "If the single state is better than wedlock, then people ought evidently to do that which is better. But, if people do that, then the human race will come to an end, and therefore the destruction of the human race cannot be its ideal." Yet, not to mention the fact that the destruction of the human race is not a new conception for the people
