人类在性的活动方面与人类其他的活动比起来，已经过久地被置于了否定的地位。肉欲(Physical eroticism)既被笼罩在神秘的阴影之下，也被许多的禁忌所束缚，或者被人把它对人们生活满足方面的单一作用推崇到了极致。当生活本身变得更有意义的时候，人类的性(Human sexuality)也逐渐令人满意起来。如今，通过强调人类的性活动对于生活重要性的作用，提高人们的性生活质量的时代已经来临。

如果采取适当的预防措施，人类在历史上第一次不需要担心非意愿妊娠或性病了。只要生殖仍旧紧密地与随即的机会相伴随，只要女性仍旧臣服于男性的威权之下，人们也许还意识得到联姻或一夫一妻制婚姻的性表达(sexual expression)仍旧受到局限。尽管我们尊重那种带来生育、建立珍爱人际关系的男女婚姻，我们仍然认为其他的性关系也是有意义的。不管怎样，只要不损害他人或干预他人性表达的权利，人应该有表达性欲望和当认为合适的时候建立性关系的权利。不过，这种崭新的性自由观念应该与伦理道德责任观念相伴随。

当今，在全球范围人们幸好正在重新审视人类性体验的适当地位。我们认为性的人性化(humanization of sexuality)发展到了足以制定一部个人对于社会与社会对于个人的、应用性的性权利与性义务宣言的时候了。因此，我们热切希望提出以下关于需要人们尊重的性权利与性义务要点：

1. 人类的性的范围必须要扩大。世界上多种文化都一直倾向于把性限定在生殖的范围。它们都把任何其他的性的目的视为性偏离(derivative)，对其不屑一顾，或给予严厉的谴责。然而，当今对人口增长的限制、有效避孕手段的运用和生殖技术的发展都使性的生殖作用黯然失色。现今，我们除了把性当作释放生理张力的途径之外，即使当没有生殖可能性的时候，现在也应该把负责任的性视为男女的亲密表达与亲密交流、当作欢乐和幸福的源泉。

只有当一个人的生活达到基本安定之后，性的这种具有除生殖以外的其他体验的综合作用才会发生。这种综合作用发生之时，性才会发挥其除生殖以外的其他正常的功能(natural function)。

2. 弘扬两性平等观念，因为这种观念是合情合理道德体系中的基本特征。应该剔除法律体系、就业体系、经济体系和政治体系中所有对妇女的歧视，并且应该消除这些体系中男性至上主义的全部痕迹。在妇女享有平等机会之前，她们容易受到男性的性剥削。尤其男性必须承认女性支配自己身体的权利，必须承认她们决定自己性表达的类型。所有的人，包括女性或男性在内，都有资格作为人来平等看待。

3. 基于人类的生物习性(human behavior，心理学：人或物对内部或外部刺激所做出的行为与反应——译者注)和对性的生理需要的特性，我们敏锐地意识到应该用更和谐和更客观的性的观念(view of sexuality)来替代压抑人的性禁忌。古老的性禁忌会以多种方式限制我们的思想。这种规定何时、何地、与何人和用身体何处可以满足性冲动的禁律束缚了每一个人，尤其束缚着千千万万的妇女们。一旦驱散了这些性禁忌和重新寻求对性的客观评价，我们预见将会出现无数不同理解方式的性表达。许多现在似乎还难以被人接受的性表达在特定的环境条件下将极可能是正当的。某些人秉持着性伴同意的婚外性关系。在世界部分地区已经被接纳了的婚前性关系甚至会变得更为普遍。接纳同性和双性性关系也极可能变为现实。为了表达真正的亲密情感，而不是唯独宣泄身体愉悦或为了生殖，生殖器的交接因而可能会超越年龄、种族或性别的屏障。

性禁忌已经妨碍了我们对某些涉及性的事务的审视能力，尤其妨碍了对有关女性的性的事务的判断能力，因而阻碍着我们去发现重要的性问题答案。流产就是一个佐证。人们只是关注于设法毁掉胚胎，许多人却避免面对其他的基本问题。例如，他们并不公开讨论既为孩子也为大人提供全面性教育的途径。长期以来，在是否对那些需要避孕的人提供适当的知识方面一直没有取得突破。同样地，性禁忌导致人们觉得观看生殖器是淫秽的举止，或让人觉得口头谈论性行为或表演性动作是以色情来败坏社会风气，进而导致人们要求建立审查制度。通过禁止人们把性当作生来所需要的体验，这种性的过度禁忌让人谈性色变。

4. 人人既有责任也有权利获悉各种各样与公民权益相关的和有关社区的人的性的各个方面信息。我们希望确认和支持联合国世界卫生组织之委员会就人类的性所发表的声明：“人人有权获得性的信息和有权把性视为快乐也视为生殖的手段”。

就性的方面全面获得信息的这种需要显而易见是个人的私生活，然而人们极少考虑把这种需要扩展到一个人的社会-公民生活方面。性态度密切地与许多重要的公共利益相关联，但是，性禁忌照样会限制人们自由讨论性态度。除非个人对待性表达的态度发生积极的改变和掌握了避孕方法，不然我们难以处理好人口的快速增长问题。显然，妇女的社会地位此时也涉及到人口的快速增长问题。在囚犯的改造过程中，重要的是要使他们与他人建立有意义的联系纽带。割断服刑囚犯与他人可能建立的性关系是不人道的和违背整个社会利益的。我们应该把这种人性的关怀扩展到被禁闭在公共机构中的所有人——例如老年公寓里的老年人。身体和精神残障者有权获得性的全面信息和有性欲的排解方式(sexual outlets)，这是应该体现人性关怀的另一个方面。需要对性的商业化经营进行仔细的监管。必须研究儿童虐待与感情剥夺诸如此类的孩子养育模式，因为这种养育模式可能导致儿童将来在性表达方面发生功能障碍。性态度与生活方式需要不断地适应新技术与医学发展，也需要不断地适应变化中的文化模式。

5. 在既考虑到社会需求，又顾及到个人愿望的前提下，育龄父母(potential parent)即有权利也有义务规划生养孩子的数目与生养孩子的时间。如果要规划好家庭人口数量，如果要防止非意愿生育，那么就必须既要向已婚夫妇也要向未婚男女性伴自由地提供有关生育控制知识与方法的服务。这种服务的力度必须按照世界人口形势不断地做出新的评估。涉及生育控制的权利就是自愿绝育与自愿流产的权利。我们尤其应该指出的是，生育控制既是女性也是男性的适当的义务。男性避孕方法应该成为进一步研究的目标。避孕不应该被认为是女性的单独义务。

6. 性道德应该产生于对他人的关怀与尊重的观念之中，而不能由立法来规范。法律能够并切实会保护年轻人不受性剥削和切实保护任何年龄的人不受性辱虐。在这一底线之上，性表达的各种形式就不应该成为法律调节的范畴。性成熟个体应该能够选择他们的性伴和应该能够选择对其合适的性表达的形式。某些形式的性表达正受到限制和约束——例如，卖淫、性施虐受虐或性崇拜。可是，如果要对这样的性表达形式做出任何的改变，应该是通过教育和咨询服务来完成的，而不是通过法律限制所强制实施的。我们高于一切的目标应该成为帮助每一个个体实现和谐的生活和实现体现自我价值的生活。对那些自愿从事社会并不赞成的性行为方式的人进行惩罚和排斥只能恶化这类问题。应该把性道德看作一般道德不可分割的部分——不应该把它视为一套特殊的准则。像其他人类的价值取向和行为举止一样，无论性价值取向与性行为举止令人沮丧还是令人欢欣，它们都应该有其自身的价值。

7. 肉体享乐(Physical pleasure)具有道德上的价值。传统宗教和传统社会观念都一直谴责肉体享乐，把它说成是“罪孽的”或“邪恶的”。这些看法是不人道的。它们对人际关系具有破坏性。行为科学研究的结果证明，剥夺人的肉体享乐，尤其在身心发育或发展期间剥夺人的肉体享乐，常常导致家庭破裂、儿童虐待、青少年离家出走、犯罪、酗酒和其他形式的无人性的行为。可以肯定地说，肉体享乐在富有意义的人际关系的相互联系中是重要的——它即有道德价值也有助于建立有益健康的社会关系。

8. 个体终生对性都确定无疑地能够做出性反应；这一定论必须得到公开承认和必须被人们所采纳。儿童期的性是通过对生殖器的认识和探索来表达的。这会涉及到自我触摸、爱抚包括性器官在内的身体各个部位。这些行为举止是习得性的体验，会帮助个体了解他或她的身体，并且有助于把性整合于他的或她的人格之中。对许许多多的个体来说，包括青年人和年长者，手淫是行之有效释放性冲动的方式，应该得到完全的认可。正如压抑的性态度阻碍了人们去认识儿童期性反应的价值一样，这种性态度也阻碍着人们理解中年及之后生命岁月的性的价值。我们需要认识到年长者也有性需要的重要意义。触摸的欢快、给予与获得的爱情以及对身体亲密接触获得的性满足都是每一个人的终生权利。

9. 在所有的性偶遇中，应该承诺仁爱和人文关怀的价值取向。个人的性行为不应该损害或危害他人。这一原则将适用于所有的性偶遇——既适用于短暂的和偶尔的性体验，也适用于那些发展较深与较久的性关系。在任何的性偶遇或性关系中，自由表达的允诺是基本的前提——甚至在婚姻关系中也概不例外。因为在婚姻关系中的允诺经常会被否决或会被施与。

从这些概念出发，问题会变得复杂起来。那些直接参与性偶遇的人也许会对性行为持较为宽松的、区别他人的观点。这就可能需要涉及者相互就现时与将来的性期待进行开诚布公的交流与沟通。即使达到了这样的沟通程度，是否发生性关系的决定依然会受制于相互判断与相互预测的影响，其结局如何，只会慢慢地显现出来。

任何关系都不会是凭空产生的。除了要涉及到直接卷入性关系的人以外，发生性关系还会与他人发生重大的联系。通常，其他人也会对发生性关系产生复杂而多样化的兴趣；一连串的行为举止不会使每一个人都感到满意。有的人也许更宁愿无论发生了什么也别发生性关系，并且如果他们意识到事实会果真如此，则会感到受到了打扰；在多数情形之下，其他人也许会完全接纳别人的性偶遇关系。考虑到上述的理由，每一个人肯定对他人会抱有同情心。人们也许会扪心自问：“我想要他人如何对我进行性接触，我在意其他人与我发生性接触吗？”“起码我是关心我的性伴的幸福和健康的，那么卷入这种关系的其他人对我也会有这份关心吗？”。

还可以从更深层面做出分析：也就是说，每一个人都会对营造社交圈发挥着作用，在社交圈里，会实际存在着负责的性表达被完全接纳的现象。

结  论

要实现本声明中列举的要点，这得依据个人的特定态度而定。有人需要个人自主并控制他或她自己的性机能。有人在生活中觉得需要合理的满足，并悦纳和享受肉体快乐。此外，有人需要尊重他人的权利，也需要他人尊重自己的权利。当一个人向他/她所生活的社会提出要求的时候，社会同样应该做出调整，以适应个人的需求和个人自由的价值取向。只有满足了这些条件，与爱联系在一起的和无内疚的性交往才会成为可能。

在人类历史发展到这个时代，我们人类正从事着令人惊奇的探险。我们第一次认识到了我们拥有我们自己的身体。可是，直到现在，我们还一直束缚于宗教的戒律或政府的苛规，这些戒律或苛规规定着我们如何才能够表达我们的性。我们一直未获得批准来体验和享受人身体的快乐，也未获得批准来体验和享受我们感官的全部潜能。

为了实现我们享受快乐的性表达的潜力，我们需要表决通过一项声明，那就是只要性快乐伴随着责任和相互的允诺，那么实现性快乐就是最高的美德。

互惠互利与富有建设性的态度可能对个人和社会都具有深刻的意义。当我们与他人一起经历心理发展与自我丰富的时候，我们每一个人都会分辨出这种态度对个人所具有的意义。从效果方面看，我们的行为举止可能会向另一个人表示，“我因为所经历的生活体验，也因为你所经历的生活体验而丰富了自我”。

社会意义可以来自于一个正体验着无内疚和互惠互利的性快乐的人的生活感受。我们能够从自由的性表达中感受到健康的心灵与肉欲之爱，也能够从中完善自我，所有这些都有充分的理由可以实现人性化。有图谋的性、痴迷于性、沉溺于肉欲的生活、对他人漠不关心或不关注他人的权益，都是十分令人难以忍受的。

如果想要达到人性化的高度，我们认为自我性释放是至关重要的。不过，我们同时也认为需要激励和培养对他人的责任感。

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.