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關鍵概述-性健康的含義 |
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什麼是性健康？
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舉例：性權利-
性權利與性義務新提案
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美國人道主義協會
從1941年開始的人道主義呼聲 |
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以下的聲明及其條款第一次出現在1976年1月/2月雙月刊的“人道主義者”雜誌。在性革命中，人道主義者起到了重要的作用。儘管這個人道主義者宣言第二版(Humanist Manifesto II)包含了對性的簡潔概要，我們仍然認為詳細的聲明則更為有用。顯然，人道主義者雜誌極力贊同提升道德責任感。請您記住，美國人道主義者協會邀請俄勒岡州大學著名的家庭生活教授、性學家萊斯特·柯肯鐸爾(Lester Kirkendall)起草了一個性權利提案。柯肯鐸爾博士的原創性性權利草案在數月間已經被編輯和修改過數次。我們請一批人道主義權威學者對這個性權利提案作了簽注。他們中許多人處於人道主義性科學的前沿。我們很高興連同簽注這個提案的這些學者姓名一起發表以下性權利聲明： |
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人類在性的活動方面與人類其他的活動比起來，已經過久地被置於了否定的地位。肉欲(Physical
eroticism)既被籠罩在神秘的陰影之下，也被許多的禁忌所束縛，或者被人把它對人們生活滿足方面的單一作用推崇到了極致。當生活本身變得更有意義的時候，人類的性(Human
sexuality)也逐漸令人滿意起來。如今，通過強調人類的性活動對於生活重要性的作用，提高人們的性生活品質的時代已經來臨。
如果採取適當的預防措施，人類在歷史上第一次不需要擔心非意願妊娠或性病了。只要生殖仍舊緊密地與隨即的機會相伴隨，只要女性仍舊臣服於男性的威權之下，人們也許還意識得到聯姻或一夫一妻制婚姻的性表達(sexual expression)仍舊受到局限。儘管我們尊重那種帶來生育、建立珍愛人際關係的男女婚姻，我們仍然認為其他的性關係也是有意義的。不管怎樣，只要不損害他人或干預他人性表達的權利，人應該有表達性欲望和當認為合適的時候建立性關係的權利。不過，這種嶄新的性自由觀念應該與倫理道德責任觀念相伴隨。
當今，在全球範圍人們幸好正在重新審視人類性體驗的適當地位。我們認為性的人性化(humanization of sexuality)發展到了足以制定一部個人對於社會與社會對於個人的、應用性的性權利與性義務宣言的時候了。因此，我們熱切希望提出以下關於需要人們尊重的性權利與性義務要點：
1.
人類的性的範圍必須要擴大。世界上多種文化都一直傾向於把性限定在生殖的範圍。它們都把任何其他的性的目的視為性偏離(derivative)，對其不屑一顧，或給予嚴厲的譴責。然而，當今對人口增長的限制、有效避孕手段的運用和生殖技術的發展都使性的生殖作用黯然失色。現今，我們除了把性當作釋放生理張力的途徑之外，即使當沒有生殖可能性的時候，現在也應該把負責任的性視為男女的親密表達與親密交流、當作歡樂和幸福的源泉。
只有當一個人的生活達到基本安定之後，性的這種具有除生殖以外的其他體驗的綜合作用才會發生。這種綜合作用發生之時，性才會發揮其除生殖以外的其他正常的功能(natural
function)。
2.
弘揚兩性平等觀念，因為這種觀念是合情合理道德體系中的基本特徵。應該剔除法律體系、就業體系、經濟體系和政治體系中所有對婦女的歧視，並且應該消除這些體系中男性至上主義的全部痕跡。在婦女享有平等機會之前，她們容易受到男性的性剝削。尤其男性必須承認女性支配自己身體的權利，必須承認她們決定自己性表達的類型。所有的人，包括女性或男性在內，都有資格作為人來平等看待。
3.
基於人類的生物習性(human behavior，心理學：人或物對內部或外部刺激所做出的行為與反應——譯者注)和對性的生理需要的特性，我們敏銳地意識到應該用更和諧和更客觀的性的觀念(view of sexuality)來替代壓抑人的性禁忌。古老的性禁忌會以多種方式限制我們的思想。這種規定何時、何地、與何人和用身體何處可以滿足性衝動的禁律束縛了每一個人，尤其束縛著千千萬萬的婦女們。一旦驅散了這些性禁忌和重新尋求對性的客觀評價，我們預見將會出現無數不同理解方式的性表達。許多現在似乎還難以被人接受的性表達在特定的環境條件下將極可能是正當的。某些人秉持著性伴同意的婚外性關係。在世界部分地區已經被接納了的婚前性關係甚至會變得更為普遍。接納同性和雙性性關係也極可能變為現實。為了表達真正的親密情感，而不是唯獨宣洩身體愉悅或為了生殖，生殖器的交接因而可能會超越年齡、種族或性別的屏障。
性禁忌已經妨礙了我們對某些涉及性的事務的審視能力，尤其妨礙了對有關女性的性的事務的判斷能力，因而阻礙著我們去發現重要的性問題答案。流產就是一個佐證。人們只是關注於設法毀掉胚胎，許多人卻避免面對其他的基本問題。例如，他們並不公開討論既為孩子也為大人提供全面性教育的途徑。長期以來，在是否對那些需要避孕的人提供適當的知識方面一直沒有取得突破。同樣地，性禁忌導致人們覺得觀看生殖器是淫穢的舉止，或讓人覺得口頭談論性行為或表演性動作是以色情來敗壞社會風氣，進而導致人們要求建立審查制度。通過禁止人們把性當作生來所需要的體驗，這種性的過度禁忌讓人談性色變。
4.
人人既有責任也有權利獲悉各種各樣與公民權益相關的和有關社區的人的性的各個方面資訊。我們希望確認和支援聯合國世界衛生組織之委員會就人類的性所發表的聲明：“人人有權獲得性的資訊和有權把性視為快樂也視為生殖的手段”。
就性的方面全面獲得資訊的這種需要顯而易見是個人的私生活，然而人們極少考慮把這種需要擴展到一個人的社會-公民生活方面。性態度密切地與許多重要的公共利益相關聯，但是，性禁忌照樣會限制人們自由討論性態度。除非個人對待性表達的態度發生積極的改變和掌握了避孕方法，不然我們難以處理好人口的快速增長問題。顯然，婦女的社會地位此時也涉及到人口的快速增長問題。在囚犯的改造過程中，重要的是要使他們與他人建立有意義的聯繫紐帶。割斷服刑囚犯與他人可能建立的性關係是不人道的和違背整個社會利益的。我們應該把這種人性的關懷擴展到被禁閉在公共機構中的所有人——例如老年公寓裏的老年人。身體和精神殘障者有權獲得性的全面資訊和有性欲的排解方式(sexual outlets)，這是應該體現人性關懷的另一個方面。需要對性的商業化經營進行仔細的監管。必須研究兒童虐待與感情剝奪諸如此類的孩子養育模式，因為這種養育模式可能導致兒童將來在性表達方面發生功能障礙。性態度與生活方式需要不斷地適應新技術與醫學發展，也需要不斷地適應變化中的文化模式。
5.
在既考慮到社會需求，又顧及到個人願望的前提下，育齡父母(potential
parent)即有權利也有義務規劃生養孩子的數目與生養孩子的時間。如果要規劃好家庭人口數量，如果要防止非意願生育，那麼就必須既要向已婚夫婦也要向未婚男女性伴自由地提供有關生育控制知識與方法的服務。這種服務的力度必須按照世界人口形勢不斷地做出新的評估。涉及生育控制的權利就是自願絕育與自願流產的權利。我們尤其應該指出的是，生育控制既是女性也是男性的適當的義務。男性避孕方法應該成為進一步研究的目標。避孕不應該被認為是女性的單獨義務。
6.
性道德應該產生於對他人的關懷與尊重的觀念之中，而不能由立法來規範。法律能夠並切實會保護年輕人不受性剝削和切實保護任何年齡的人不受性辱虐。在這一底線之上，性表達的各種形式就不應該成為法律調節的範疇。性成熟個體應該能夠選擇他們的性伴和應該能夠選擇對其合適的性表達的形式。某些形式的性表達正受到限制和約束——例如，賣淫、性施虐受虐或性崇拜。可是，如果要對這樣的性表達形式做出任何的改變，應該是通過教育和諮詢服務來完成的，而不是通過法律限制所強制實施的。我們高於一切的目標應該成為幫助每一個個體實現和諧的生活和實現體現自我價值的生活。對那些自願從事社會並不贊成的性行為方式的人進行懲罰和排斥只能惡化這類問題。應該把性道德看作一般道德不可分割的部分——不應該把它視為一套特殊的準則。像其他人類的價值取向和行為舉止一樣，無論性價值取向與性行為舉止令人沮喪還是令人歡欣，它們都應該有其自身的價值。
7.
肉體享樂(Physical pleasure)具有道德上的價值。傳統宗教和傳統社會觀念都一直譴責肉體享樂，把它說成是“罪孽的”或“邪惡的”。這些看法是不人道的。它們對人際關係具有破壞性。行為科學研究的結果證明，剝奪人的肉體享樂，尤其在身心發育或發展期間剝奪人的肉體享樂，常常導致家庭破裂、兒童虐待、青少年離家出走、犯罪、酗酒和其他形式的無人性的行為。可以肯定地說，肉體享樂在富有意義的人際關係的相互聯繫中是重要的——它即有道德價值也有助於建立有益健康的社會關係。
8.
個體終生對性都確定無疑地能夠做出性反應；這一定論必須得到公開承認和必須被人們所採納。兒童期的性是通過對生殖器的認識和探索來表達的。這會涉及到自我觸摸、愛撫包括性器官在內的身體各個部位。這些行為舉止是習得性的體驗，會幫助個體瞭解他或她的身體，並且有助於把性整合於他的或她的人格之中。對許許多多的個體來說，包括青年人和年長者，手淫是行之有效釋放性衝動的方式，應該得到完全的認可。正如壓抑的性態度阻礙了人們去認識兒童期性反應的價值一樣，這種性態度也阻礙著人們理解中年及之後生命歲月的性的價值。我們需要認識到年長者也有性需要的重要意義。觸摸的歡快、給予與獲得的愛情以及對身體親密接觸獲得的性滿足都是每一個人的終生權利。
9.
在所有的性偶遇中，應該承諾仁愛和人文關懷的價值取向。個人的性行為不應該損害或危害他人。這一原則將適用於所有的性偶遇——既適用於短暫的和偶爾的性體驗，也適用於那些發展較深與較久的性關係。在任何的性偶遇或性關係中，自由表達的允諾是基本的前提——甚至在婚姻關係中也概不例外。因為在婚姻關係中的允諾經常會被否決或會被施與。
從這些概念出發，問題會變得複雜起來。那些直接參與性偶遇的人也許會對性行為持較為寬鬆的、區別他人的觀點。這就可能需要涉及者相互就現時與將來的性期待進行開誠佈公的交流與溝通。即使達到了這樣的溝通程度，是否發生性關係的決定依然會受制於相互判斷與相互預測的影響，其結局如何，只會慢慢地顯現出來。
任何關係都不會是憑空產生的。除了要涉及到直接捲入性關係的人以外，發生性關係還會與他人發生重大的聯繫。通常，其他人也會對發生性關係產生複雜而多樣化的興趣；一連串的行為舉止不會使每一個人都感到滿意。有的人也許更寧願無論發生了什麼也別發生性關係，並且如果他們意識到事實會果真如此，則會感到受到了打擾；在多數情形之下，其他人也許會完全接納別人的性偶遇關係。考慮到上述的理由，每一個人肯定對他人會抱有同情心。人們也許會捫心自問：“我想要他人如何對我進行性接觸，我在意其他人與我發生性接觸嗎？”“起碼我是關心我的性伴的幸福和健康的，那麼捲入這種關係的其他人對我也會有這份關心嗎？”。
還可以從更深層面做出分析：也就是說，每一個人都會對營造社交圈發揮著作用，在社交圈裏，會實際存在著負責的性表達被完全接納的現象。結
論
要實現本聲明中列舉的要點，這得依據個人的特定態度而定。有人需要個人自主並控制他或她自己的性機能。有人在生活中覺得需要合理的滿足，並悅納和享受肉體快樂。此外，有人需要尊重他人的權利，也需要他人尊重自己的權利。當一個人向他/她所生活的社會提出要求的時候，社會同樣應該做出調整，以適應個人的需求和個人自由的價值取向。只有滿足了這些條件，與愛聯繫在一起的和無內疚的性交往才會成為可能。
在人類歷史發展到這個時代，我們人類正從事著令人驚奇的探險。我們第一次認識到了我們擁有我們自己的身體。可是，直到現在，我們還一直束縛於宗教的戒律或政府的苛規，這些戒律或苛規規定著我們如何才能夠表達我們的性。我們一直未獲得批准來體驗和享受人身體的快樂，也未獲得批准來體驗和享受我們感官的全部潛能。
為了實現我們享受快樂的性表達的潛力，我們需要表決通過一項聲明，那就是只要性快樂伴隨著責任和相互的允諾，那麼實現性快樂就是最高的美德。
互惠互利與富有建設性的態度可能對個人和社會都具有深刻的意義。當我們與他人一起經歷心理發展與自我豐富的時候，我們每一個人都會分辨出這種態度對個人所具有的意義。從效果方面看，我們的行為舉止可能會向另一個人表示，“我因為所經歷的生活體驗，也因為你所經歷的生活體驗而豐富了自我”。
社會意義可以來自於一個正體驗著無內疚和互惠互利的性快樂的人的生活感受。我們能夠從自由的性表達中感受到健康的心靈與肉欲之愛，也能夠從中完善自我，所有這些都有充分的理由可以實現人性化。有圖謀的性、癡迷於性、沉溺於肉欲的生活、對他人漠不關心或不關注他人的權益，都是十分令人難以忍受的。
如果想要達到人性化的高度，我們認為自我性釋放是至關重要的。不過，我們同時也認為需要激勵和培養對他人的責任感。
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簽注者(簽注自1976年始，僅供鑒證) Gina Allen,
婦女國家組織性學國家特遣隊成員；《親密》一書合著者；
Alan P. Bell——印地安那州性學研究所；《同性戀》一書合著者；
Maj-Briht Bergstrom-Walan——瑞典性學研究所(位於斯德哥爾摩)所長；《瑞典的性與社會》合著者；
Bonnie Bullough——加利福利亞大學(位於Long Beach)；
Vern Bullough,——加利福利亞大學(位於Long Beach)教授；
Deryk Calderwood——紐約大學；
Elizabeth Canfield——加利福利亞大學學生健康與諮詢服務中心(位於洛杉磯)；
Emanuel Chigier——性教育國際研討會(特拉維夫，以色列港口城市)秘書；
Helen Colton——洛杉磯家庭論壇主任；《超越性革命》一書作者；
Joan M. Constantine——麻塞諸塞州，阿克頓；《群婚制》一書合著者；
Larry L. Constantine——叢樹大學/波士頓州立醫院；《群婚制》一書合著者；
Albert Ellis——理性精神療法高級進修學院執行理事；《感官的人》一書作者；
Anna K. Francoeur——F.
迪克森大學；《火熱與冷淡的性》一書合著者；
Robert Francoeur——F.
迪克森大學人類性學教授；《性關係的未來——對大學生的性的透視》一書作者；《火熱與冷淡的性》一書合著者；
Tilde Giani Gallino——義大利，都靈；
Evalyn S. Gendel——國家健康局兒童健康分部(托皮卡，堪薩斯州)；
Sol Gordon——錫拉庫紮大學(位於義大利西西里島東部一港市)兒童與家庭研究方面教授；《有性的青少年——其性行為及其家庭》一書作者；
Helen M. Hacker——阿德法大學(Adelphi University)社會學系；
Marian Hamburg——紐約大學；
Yoshiro Hatano——生理學與運動機能學助理教授(東京Gakugei大學)；
Preben Hertoft——醫學博士(Rigshospitalet Pyskiatrisk
Poliklinik，哥本哈根，丹麥)；
萊斯特·柯肯鐸爾(Lester A Kirkendall)——俄勒岡州立大學家庭生活教授；《婚前性行為與人際關係》一書作者；《新性革命》一書和著者；“性權利與性義務新提案”起草者；
Garrit A Kooy——社會學系(Wageningen，荷蘭)；
Paul Kurtz——紐約州立大學(位於布法羅，美國紐約州西部一城市)哲學教授；《人道主義者》一書作者；
Daniel H. Labby——俄勒岡州大學健康科學中心(波特蘭，美國俄勒岡西北部港市)；
Brigitta Linner——婚姻諮詢師(Abo，芬蘭)；《瑞典的性與社會》一書合著者；
Judd Marmor——醫學USC學院；美國心理分析研究院原院長；《變性症的精神病療法》；
John Money——約翰斯-霍普金斯大學醫學心理學教授、小兒科副教授；《身體的性誤差》一書編輯；《男人與女人-男孩與女孩》一書合著者；
James W. Prescott——人類衛生教育與福利部兒童健康國家研究所(華盛頓
D.C)；
Ira L. Reiss——明尼蘇達州大學；《美國家庭體制及其婚前社會縱容社會背景》一書作者；
Robert Rimmer——《愛的探索與檢驗》第31題作者(昆西，麻塞諸塞州)；
Della Roy——賓夕法尼亞州立大學；《誠實的性》一書合著者；
Rustum Roy——賓夕法尼亞州立大學；《誠實的性》一書合著者；
Michael Schofield——社會心理學家(倫敦，英國)；《年輕人的性行為》一書作者；
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Critical Introduction - The Meaning of Sexual Health |
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What is Sexual Health?
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Example: Sexual Rights - A New Bill of Sexual Rights and Responsibilities
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The following statement and list first appeared in “The Humanist” of January/February 1976. Humanists have had an important role in the sexual revolution. Although Humanist Manifesto II contains a brief section on sexuality, we thought that a more detailed statement would be useful. It is clear that humanists are strongly in favor of the development of a sense of moral responsibility. With this in mind, the American Humanist Association asked
Lester Kirkendall, noted sexologist and professor of family life at the University of Oregon, to draft a bill of sexual rights. Dr. Kirkendall's original draft has been edited and rewritten many times during the past several months. We asked a group of humanist authors for their endorsement of this statement. Many of them are in the forefront of humanistic sexology. We are pleased to publish the following statement, along with the names of those who have endorsed it. |
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Sexuality has for too long been denied its proper place among other human activities. Physical eroticism has been either shrouded in mystery and surrounded by taboos or heralded far beyond its capacity, by itself, to contribute to the fullness of life. Human sexuality grows increasingly satisfying as life itself becomes more meaningful. The time has come to enhance the quality of sexuality by emphasizing its contributions to a significant life.
For the first time in history, there need be no fear of unwanted pregnancy or venereal disease, if proper precautions are taken. The limitation of sexual expression to conjugal unions or monogamous marriage was perhaps sensible so long as reproduction was still largely a matter of chance—and so long as women were subjugated to men. Although we consider marriage, where viable, a cherished human relationship, we believe that other sexual relationships are also significant. In any case, human beings should have the right to express their sexual desires and enter into relationships as they see fit, as long as they do not harm others or interfere with their rights to sexual expression. This new sense of freedom, however, should be accompanied by a sense of ethical responsibility.
Fortunately, there is now taking place a worldwide re-examination of the proper place of sexuality in human experience. We believe that humanization of sexuality is far enough advanced to make useful a statement of rights and responsibilities of the individual to society and of society to the individual. Accordingly, we wish to offer the following points for consideration:
1. The boundaries of human sexuality need to be expanded. Many cultures have tended to restrict sexuality to procreation. Any other purposes of sexuality were regarded as derivative, were looked at askance, or were sternly disapproved. But the need to limit population growth, the widespread use of effective contraceptives, and the developments in reproductive technology have made the procreative aspects of sex less significant today. Responsible sexuality should now be viewed as an expression of intimacy for women as well as for men, a source of enjoyment and enrichment, in addition to being a way of releasing tension, even when there is no likelihood of procreation.
This integration of sexuality with other aspects of experience will occur only as one achieves an essentially balanced life. When this happens, sexuality will take its place among other natural functions.
2. Developing a sense of equity between the sexes is an essential feature of a sensible morality. All legal, occupational, economic, and political discrimination against women should be removed and all traces of sexism erased. Until women have equal opportunities, they will be vulnerable to sexual exploitation by men. In particular, men must recognize the right of women to control their own bodies and determine the nature of their own sexual expression. All individuals —female or male—are entitled to equal consideration as persons.
3. Repressive taboos should be replaced by a more balanced and objective view of sexuality based upon a sensitive awareness of human behavior and needs. Archaic taboos limit our thinking in many ways. The human person, especially the female, has been held in bondage by restrictions that prescribed when, where, with whom, and with what parts of the body the sexual impulse could be satisfied. As these taboos are dispelled and an objective reappraisal ensues, numerous sexual expressions will be seen in a different light. Many that now seem unacceptable will very likely become valid in certain circumstances. Extramarital sexual relationships with the consent of one's partner is being accepted by some. Premarital sexual relationships, already accepted in some parts of the world, will become even more widely so. This will very likely also be true of homosexual and bisexual relationships. The use of genital associations to express feelings of genuine intimacy, rather than as connections for physical pleasure or procreation alone, may then transcend barriers of age, race, or gender.
Taboos have prevented adequate examination of certain topics, especially with respect to female sexuality, thus blocking the discovery of answers to important sexual questions. Abortion is a case in point. By focusing only on the destruction of the fetus, many have avoided facing the other issues that are fundamental. They do not, for example, openly discuss ways of providing a comprehensive sex-education program for both children and adults. There has been a long struggle over the issue of providing adequate information about available contraceptive procedures for those who wish them. Likewise, taboos that cause people to feel that viewing the genitals is an obscenity or that any verbal or visual expression of the sex act is pornographic undermine objectivity and lead to demands for censorship. The over-sacramentalization of sex also inhibits open discussion by not allowing people to treat sex as a natural experience.
4. Each person has both an obligation and a right to be informed about the various civic and community aspects of human sexuality. We wish to affirm and support the statement of a committee of the United Nations World Health Organization on human sexuality: "Every person has the right to receive sexual information and to consider accepting sexuality for pleasure as well as for procreation."
This need to be fully informed about sexuality is obvious in the individual's private life, but it is rarely thought to extend to one's social-civic life as well. Sexual attitudes are intimately related to many problems of public import, but, again, taboos inhibit free discussion. Too rapid a population growth cannot be dealt with except as individual attitudes towards sexual expression and contraception are recognized. Clearly, the social status of women is also involved here. In the rehabilitation of incarcerated criminals, establishing meaningful ties with others is important. It is inhumane and self-defeating to cut these persons off from the possibility of sexual relationships. We should extend this concern to all persons who are confined in institutions—for example those in senior citizens' homes. The right of the physically and mentally handicapped to be fully informed about sexuality and to have sexual outlets available should be another concern. The commercialization of sex needs careful scrutiny. Patterns in
childrearing that may result in dysfunctional sexual expressions, such as child abuse and emotional deprivation, must be studied. Sexual attitudes and life-styles continually need to be adjusted to new technological and medical developments and to changing cultural patterns.
5. Potential parents have both the right and the responsibility to plan the number and time of the birth of their children, taking into account both social needs and their own desires. If family size is to be so regulated and the birth of unwanted children is to be prevented, then birth control information and methods must be freely available to both married and unmarried couples. There must be a continuing reassessment in light of the world population situation. Involved in the right to birth control is the right to voluntary sterilization and abortion. We should especially point out that birth control should be the appropriate responsibility of men as well as women. Male contraception should be the object of further research. Contraception should not be considered the sole responsibility of females.
6. Sexual morality should come from a sense of caring and respect for others; it cannot be legislated. Laws can and do protect the young from exploitation and people of any age from abuse. Beyond that, forms of sexual expression should not be a matter of legal regulation. Mature individuals should be able choose their partners and the kinds of sexual expression suited to them. Certain forms of sexual expression are limiting and confining—for example, prostitution, sadomasochism, or fetishism. However, any changes in such patterns, if they are made, should come through education and counseling, not by legal prohibition. Our overriding objective should be to help individuals live balanced and self-actualized lives. The punishing and ostracizing of those who voluntarily engage in socially disapproved forms of sexual conduct only exacerbate the problem. Sexual morality should be viewed as an inseparable part of general morality—not as a special set of rules. Sexual values and sex acts, like other human values and acts, should be evaluated by whether they frustrate or enhance human fulfillment.
7. Physical pleasure has worth as a moral value. Traditional religious and social views have often condemned pleasures of the body as "sinful" or "wicked." These attitudes are inhumane. They are destructive of human relationships. The findings of the behavioral sciences demonstrate that deprivation of physical pleasure, particularly during the formative periods of development, often results in family breakdown, child abuse, adolescent runaways, crime, violence, alcoholism, and other forms of dehumanizing behavior. We assert that physical pleasure within the context of meaningful human relationships is essential—both as a moral value and for its contribution to wholesome social relationships.
8. Individuals are able to respond positively and affirmatively to sexuality throughout life; this must be acknowledged and accepted. Childhood sexuality is expressed through genital awareness and exploration. This involves self-touching, caressing parts of the body, including the sexual organs. These are learning experiences that help the individual understand his or her body and incorporate sexuality as an integral part of his or her personality. Masturbation is a viable mode of satisfaction for many individuals, young and old, and should be fully accepted. Just as repressive attitudes have prevented us from recognizing the value of childhood sexual response, so have they prevented us from seeing the value of sexuality in the middle and later years of life. We need to appreciate the fact that older persons also have sexual needs. The joy of touching, of giving and receiving affection, and the satisfaction of intimate body responsiveness is the right of everyone throughout life.
9. In all sexual encounters, commitment to humane and humanistic values should be present. No person's sexual behavior should hurt or disadvantage another. This principal applies to all sexual encounters —both to the brief and casual experience and to those that are deeper and more prolonged. In any sexual encounter or relationship, freely given consent is fundamental—even in the marital relationship, where consent is often denied or taken for granted.
Perplexing questions are raised by these concepts. Those directly engaged in the encounter may hold widely differing points of view toward sexual conduct. This possibly makes necessary open, candid, and honest communication about current and future expectations. Even then, decisions are subjects of judgment and projection, and their outcomes are only slowly revealed.
No relationship occurs in a vacuum. In addition to the persons directly involved in the sexual relationship, there are important others. The interests of these other persons are usually complex and diverse; no course of action will satisfy everyone. Some might prefer that no sexual involvement whatsoever occur and are disturbed if they are aware of it; others might be quite accepting under most circumstances. For this reason, each individual must have empathy for others. One might ask oneself: "How would I want others to conduct themselves sexually toward me and others I care about?" "Am I at least as concerned for the happiness and well-being of my partner, and others involved, as for my own?"
There is also a broader consideration: namely, that each person contribute to creating a social atmosphere in which a full acceptance of responsible sexual expression will exist.Conclusion
The realization of the points in this statement depends upon certain attributes in the individual. One needs to have autonomy and control over his or her own sexual functioning. One needs to find reasonable satisfaction in living and to accept and enjoy pleasures of the body. Furthermore, one needs to respect the rights of others to those same qualities. The society in which one lives, while it makes demands, should also attuned to individual needs and the importance of personal freedom. Only as these conditions are met will loving and guilt-free sexuality be possible.
At this point in our history, we human beings are embarking on a wondrous adventure. For the first time we realize that we own our own bodies. Until now our bodies have been in bondage to church or state, which have dictated how we could express our sexuality. We have not been permitted to experience the pleasure and joy of the human body and our sensory nature to their full capacity.
In order to realize our potential for joyful sexual expression, we need to adopt the doctrine that actualizing pleasures are among the highest moral goods—so long as they are experienced with responsibility and mutuality.
A reciprocal and creative attitude toward sexuality can have a deep meaning, personally and socially. Each of us will know its personal meaning when we experience psychic growth and ego enhancement with others. In effect, our behavior can say to another, "I am enriched for having had this experience and for having contributed to your having had it also."
The social meaning can derive from the living feelings engendered by a person who is experiencing guilt-free, reciprocal pleasure. The loving feelings of mental and physical well-being, the sense of completion of the self, that we can experience from freely expressed sexuality may well reach out to all humanity. It is quite impossible to have a meaningful, ecstatic sexual and sensual life and to be indifferent to or uncaring about other human beings.
We believe that freeing our sexual selves is vital if we are to reach the heights of our full humanity. But at the same time, we believe that we need to activate and nourish a sense of our responsibilities to others.
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Signers
(affiliation, as of 1976, is given for identification only) Gina Allen, member of the National Task Force on Sexuality for the National Organization for Women; coauthor of Intimacy.
Alan P. Bell, Institute for Sex Research at Indiana University; coeditor of Homosexuality.
Maj-Briht Bergstrom-Walan, head of the Swedish Institute for Sexual Research in Stockholm; coauthor of Sex and Society in Sweden.
Bonnie Bullough, California State University at Long Beach
Vern Bullough, professor, California State University at Northridge
Deryk Calderwood, New York University
Elizabeth Canfield, Student Health and Counseling Services, University of California at Los Angeles
Emanuel Chigier, secretary of the International Symposium on Sex Education in Tel Aviv, Israel
Helen Colton, director of Family Forum in Los Angeles; author of Beyond the Sexual Revolution
Joan M. Constantine, Acton, Massachusetts; coauthor of Group Marriage
Larry L. Constantine, Tufts University/Boston State Hospital; coauthor of Group Marriage
Albert Ellis, executive director of the Institute for Advanced Study in Rational Psychotherapy; author of The Sensuous Person
Anna K. Francoeur, Farliegh Dickinson University; coauthor of Hot and Cool Sex
Robert Francoeur, professor of human sexuality, Farliegh Dickinson University; author of The Future of Sexual Relations, Perspectives in Student Sexuality; coauthor of Hot and Cool Sex
Tilde Giani Gallino, Turin, Italy
Evalyn S. Gendel, State Department of Health, Division of Child Health, Topeka, Kansas
Sol Gordon, professor of child and family studies, Syracuse University; author of The Sexual Adolescent and Sex and the Family
Helen M. Hacker, Department of Sociology, Adelphi University
Marian Hamburg, New York University
Yoshiro Hatano, assistant professor of physiology and kinesiology, Tokyo Gakugei University
Preben Hertoft, M.D., Rigshospitalet Pyskiatrisk Poliklinik, Copenhagen, Denmark
Lester A Kirkendall, professor of family life, Oregon State University; author of Premarital Intercourse and Interpersonal Relationships; coauthor of The New Sexual Revolution; and principal author of A New Bill of Sexual Rights and Responsibilities
Garrit A Kooy, department of sociology, Wageningen, The Netherlands
Paul Kurtz, professor of philosophy, State University of New York at Buffalo; editor of the Humanist
Daniel H. Labby, professor of psychiatry and medicine, University of Oregon Health Sciences Center at Portland
Brigitta Linner, marriage counselor, Abo Finland; coauthor of Sex and Society in Sweden
Judd Marmor, USC School of Medicine; former president of the American Academy of Psychoanalysis; author of Psychiatry in Transition
John Money, professor of medical psychology and associate professor of pediatrics at Johns Hopkins University; editor of Sex Errors of the Body; coauthor of Man and Woman, Boy and Girl
James W. Prescott, National Institute of Child Health and Human Development of HEW, Washington, D.C.
Ira L. Reiss, University of Minnesota; author of Family System in America and Social Context of Premarital Social Permissiveness
Robert Rimmer, Quincy, Massachusetts, author of Proposition 31, Adventures in Loving, and The Harrad Experiment
Della Roy, Pennsylvania State University; coauthor of Honest Sex
Rustum Roy, Pennsylvania State University; coauthor of Honest Sex
Michael Schofield, social psychologist, London, England; author of The Sexual Behavior of Young People
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