why he ought to be just, kind, and truthful: the answer is not so obvious when he asks why he ought to be chaste.
This will become very much clearer if we examine our resentment of “immoral” actions. In the majority of cases we condemn them on moral principles quite apart from chastity. Europe has in this respect been lamentably misled by its professional moralists, and we can hardly be surprised that in practice it so largely ignored them. It is quite plain that a man or woman who has married on the usual terms—mutual fidelity—and they remain unaltered, is bound by honour and justice to observe the contract. Adultery is in such a case (the usual case) condemned by moral principles which have a very much clearer basis than chastity. Again, justice sternly forbids a man to inflict, or run the risk of inflicting, grave injury on a woman by causing her to have a child in a social order which will heavily punish her for doing so. Here also there is a firm reason, apart from chastity, for moral resentment. When we eliminate these other moral sentiments from our condemnation of immoral acts, there is certainly no social ground of resentment left; and, as I said, I am not arguing against a Stoic or aesthetic or theological view. Socially, it would be an enormous improvement if we kept this analysis in mind. If moralists talked less about “vice,” which has an academic sound, and more about “crime” and honour, there would be less suffering in the world. The experience of two
