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by Bertrand Russell

  • ISBN: 0415079179
  • Category: Other
  • Author: Bertrand Russell
  • Subcategory: Humanities
  • Other formats: doc docx rtf lrf
  • Language: English
  • Publisher: Routledge; 1 edition (August 28, 1985)
  • Pages: 208 pages
  • FB2 size: 1298 kb
  • EPUB size: 1637 kb
  • Rating: 4.8
  • Votes: 723
Download Marriage and Morals fb2

by. Russell, Bertrand, 1872-1970.

by. This project is made possible by a grant from the Institute of Museum and Library Services as administered by the Pennsylvania Department of Education through the Office of Commonwealth Libraries.

The fireworks fly when the great Bertrand Russell writes about a subject as provocative as marriage and morals. But they are a rational and devastatingly logical kind of fireworks. for that was the nature of the man. Russell's approach to sex and love is based on the realities of need and desire.

Marriage and Morals book. Marriage and Morals addresses marriage as an institution as well as a relationship, and Bertrand Russell rocks. First published in 1985  . The man was one of the last Renaissance men, and this book, written in the late 1920's, addresses the same set of issues that present themselves to society today, many still unresolved. I'm not sure that I agree with everything that Russell says in all his writings, but as an observer, critic, analyzer, he has few equals and the lucid manner of his writing makes the reader feel smart.

338 Pages · 2016 · . 4 MB · 9 Downloads ·English

338 Pages · 2016 · . 4 MB · 9 Downloads ·English. by Russell, Bertrand, 1872-1970. marriage books on marriage. 02 MB·41,680 Downloads. Model Marriage by Bishop Dag Heward Mills. 78 MB·30,348 Downloads.

Marriage and Morals is a 1929 book by philosopher Bertrand Russell, in which the author questions the Victorian notions of morality regarding sex and marriage. Russell argues that the laws and ideas about sex of his time were a potpourri from various sources and were no longer valid. The subjects range from criticisms of social norms, theories about their origins and tendencies, evolutionary psychology, and instinctual attachment to children (or lack thereof), among others.

Marriage and Morals (1929) is a book by the philosopher and mathematician Bertrand Russell that questions the Victorian notions of morality regarding sex and marriage. Love as a relation between men and women was ruined by the desire to make sure of the legitimacy of children.

From inside the book. Said Russell, "There is no country in the world.

Marriage and Morals is a compelling cross-cultural examination of individual, familial and societal attitudes towards sex and marriage

Marriage and Morals is a compelling cross-cultural examination of individual, familial and societal attitudes towards sex and marriage. By exploring the codes by which we live our sexual lives and conventional morality, Russell daringly sets out a new morality, shaped and influenced by dramatic changes in society such as the emancipation of women and the wide-spread use of contraceptives. From the origin of marriage to the influence of religion, Russell explores the changing role of marriage and codes of sexual ethics. The influence of this great work has turned it into a worthy classic.

Marriage and Morals is a book written by Bertrand Russell. It was first published in 1929. Religion has existed since before the dawn of history, while science has existed for at most four centuries; but when science has become old and venerable, it will control our lives as much as religion has ever done. I foresee the time when all who care for the freedom of the human spirit will have to rebel against a scientific tyranny

First published in 1985. Routledge is an imprint of Taylor & Francis, an informa company.
Reviews about Marriage and Morals (7):
I rated this book 4 stars because at the beginning it lost my attention. I got to around page 60 and got tired of having to turn to a dictionary every few pages. This of course was due to my own limited vocabulary.

BUT - once I continued reading, this book struck me many times with the need to quote it. It carries profound messages, some that resonate loudly today. The world needs more Bertrands, we need more people critically thinking, more people inquiring.

If you venture to read this book, I do not think you will be disappointed, it's very insightful, open-minded, and makes very profound claims which are very rational. It's a breath of fresh air compared to all of the dogmatic, ignorant and closed-mindedness that we're confronted with today.
very nice!
The book is a little outdated but, as it's true for all his works,it allows you the exciting experience of seeing the world through the insight of a genius.
Easy to read and follow, interesting ideas that are relevant even after a century. Even the things he discusses which are not relevant in our era, are historically interesting
Excellent. Deep but easy to follow.
A bit outdated, but a lot food for thought.
Bertrand Arthur William Russell (1872-1970) was an influential British philosopher, logician, mathematician, and political activist. In 1950, he was awarded the Nobel Prize in Literature, in recognition of his many books such as A History of Western Philosophy,The Problems of Philosophy,The Philosophy of Logical Atomism,The Analysis of Mind,Our Knowledge of the External World,Human Knowledge: Its Scope and Limits,Mysticism and Logic, etc. [NOTE: page numbers below refer to the original 1929 320-page hardcover edition.]

He wrote in the first chapter, "We have... a twofold task in criticizing the current ethics: on the one hand we have to eliminate the elements of superstition, which are often subconscious; on the other hand we have to take account of those entirely new factors which make the wisdom of past ages the folly instead of the present. In order to obtain a perspective upon the existing system, I shall first consider some systems which have existed in the past or exist at the present time among the less civilized portions of mankind. I shall then proceed to characterize the system now in vogue in Western civilization and finally to consider the respects in which this system should be amended and the grounds for hoping that such amendment will take place." (Pg. 12-13)

He comments, "It would seem that it is only with the introduction of the patriarchal system that men came to desire virginity in their brides. Where the matrilineal system exists young women sow their wild oats as freely as young men, but this could not be tolerated when it became of great importance to persuade women that all intercourse outside marriage is wicked. Fathers, having discovered the fact of their existence, proceeded everywhere to exploit it to the uttermost. The history of civilization is mainly a record of the gradual decay of paternal power, which reached its maximum... just before the beginning of historical records." (Ch. III, pg. 28-29)

He states, "The Catholic Church has tried to cover up this low view of marriage by the doctrine that marriage is a sacrament. The practical efficacy of this doctrine lies in the inference that marriage is indissoluble. No matter what either of the partners do, if one of them becomes insane or syphilitic, or a habitual drunkard, the relation of the two remains sacred... This causes, of course, in many cases a great deal of misery, but since this misery is God's will it must be endured." (Ch. V, pg. 54-55)

He says, "Marriage is something more serious than the pleasure of two people in each other's company; it is an institution which, through the fact that it gives rise to children, forms part of the intimate texture of society... It may be good---I think it is good---that romantic love should form the motive for a marriage, but it should be understood that the kind of love which will enable a marriage to remain happy and to fulfill its social purpose is not romantic but is something more intimate, affectionate, and realistic." (Ch. VI, pg. 76)

He points out, "The motives of female virtue in the past were chiefly the fear of hell-fire and the fear of pregnancy; the one was removed by the decay of theological orthodoxy, the other by contraceptives. For some time traditional morality managed to hold out through the force of custom and mental inertia, but the shock of the [First World War] caused these barriers to fall. Modern feminists are no longer so anxious as the feminists of thirty years ago to curtail the `vices' of men; they ask rather that what is permitted to men shall be permitted also to them. Their predecessors sought equality in moral slavery, whereas they seek equality in moral freedom." (Ch. VII, pg. 84)

He contends, "Nine-tenths of the appeal of pornography is due to the indecent feelings concerning sex which moralists inculcate in the young; the other tenth is physiological, and will occur in one way or another whatever the state of the law may be. On these grounds... I am firmly persuaded that there ought to be no law whatsoever on the subject of obscene publications." (Ch. VIII, pg. 115-116)

He observes, "There is a deep-seated fear, in most people, of the cold world and the possible cruelty of the herd; there is a longing for affection... Passionate mutual love while it lasts puts an end to this feeling; it breaks down the hard walls of the ego, producing a new being composed of two in one... civilized people cannot fully satisfy their sexual instinct without love... Those who have never known deep intimacy and the intense companionship of happy mutual love have missed the best thing that life has to give..." (Ch. IX, pg. 122-123)

He admits, "Christianity, while in some ways it made the position of women worse, especially in the well-to-do classes, did at least recognize their theological equality with men, and refused to regard them as absolutely the property of their husbands... And on the whole progress towards a better status for women was easier... from the Christian than from the pre-Christian standpoint." He adds, "we are driven to the somewhat curious conclusion, that the more civilized people become the less capable they seem of lifelong happiness with one partner." (Ch. X, pg. 134-135)

He suggests, "I do not recognize in easy divorce a solution of the troubles of marriage. Where a marriage is childless, divorce may be often the right solution... but where there are children the stability of marriage is to my mind a matter of considerable importance... I think that where a marriage is fruitful ... the expectation ought to be that it will be lifelong, but not that it will exclude other sex relations. A marriage which begins with passionate love... ought to produce so deep a tie... that they will feel something infinitely precious in their companionship, even after sexual passion has decayed..." (Ch X, pg. 142)

He proposes, "while I am quite convinced that companionate marriage... would do a great deal of good, I do not think that it goes far enough. I think that all sex relations which do not involve children should be regarded as a purely private affair, and that if a man and a woman choose to live together without having children, that should be no one's business but their own. I should not hold it desirable that either a man or a woman should enter upon... marriage intended to lead to children without having had previous sexual experience." (Ch. XII, pg. 165-166)

He states, "I think that civilization... tends greatly to diminish women's maternal feelings. It is probable that a high civilization will not in future be possible to maintain unless women are paid such sums for the production of children as to make them feel it is worthwhile as a money-making career... The only point ... that seems fairly certain is that feminism in its later developments is likely to have a profound influence in breaking up the patriarchal family..." (Ch. XV, pg. 215-216)

More controversially, he contends, "Adultery in itself should not, in my mind, be a ground of divorce. Unless people are restrained by ... strong moral scruples, it is very unlikely that they will go through life without occasionally having strong impulses to adultery. But such impulses do not by any means necessarily imply that the marriage no longer serves its purpose... Infidelity in [some] circumstances ought to form no barrier whatever to subsequent happiness... where the husband and wife do not consider it necessary to indulge in melodramatic orgies of jealousy." (Ch. XVI, pg. 230-231) He adds, "In the system that I commend, men are freed, it is true, from the duty of sexual conjugal fidelity, but they have in exchange the duty of controlling jealousy... Conventional morality has erred, not in demanding self-control, but in demanding it in the wrong place." (Pg. 238-239)

Even more controversially, he defends some principle of Eugenics: "Measures of sterilization should, in my opinion, be very definitely confined to persons who are MENTALLY defective. I cannot favor laws such as those of Idaho, which allows sterilization of `mental defectives, epileptics, habitual criminals, moral deg______es, and sex pe____ts.' The last two categories here are very vague... The same person whom one man might consider a moral degenerate will be considered by another to be a prophet." (Ch. XVIII, pg. 259-261)

In the same chapter, he also makes some racist statements: "It seems on the whole fair to regard [African-Americans] as on the average inferior to white men, although for work in the tropics they are indispensable... But when it comes to discriminating among the races of Europe, a mass of bad science has to be brought in to support political prejudice. Nor do I see any valid ground for regarding the yellow races as in any degree inferior to our noble selves." (Pg. 266-267) [He said in "Dear Bertrand Russell" that the first statement "refers to environmental conditioning. I have had it withdrawn from subsequent editions because it is clearly ambiguous." Pg. 115)

In the final chapter, he summarizes, "The break-up of the family, if it comes about, will not be, to my mind, a matter for rejoicing. The affection of parents is important to children..." (Ch. XXI, pg. 308) He concludes, "The general principle upon which the newer morality differs from the traditional morality is this: we believe that instinct should be trained rather than thwarted... The morality which I should advocate does not consist simply in saying to grown-up people or to adolescents: `Follow your impulses and do as you like.' There has to be... continuous effort directed to ends that are not immediately beneficial and not at every moment attractive..." (Pg. 310-311)

He adds, "The doctrine that I wish to preach is not one of license; it involves exactly as much self-control as is involved in the conventional doctrine. But self-control will be applied more to abstaining from interference with the freedom of others than to restraining one's own freedom... The essence of a good marriage is respect for each other's personality combined with that deep intimacy... Such love... demands its own morality, and frequently demands a sacrifice of the less to the greater..." (Pg. 319-320)

This is one of Russell's most "stimulating" books (bear in mind that he himself was married four times, and divorced three); many of his then-radical proposals have now come to be commonplace---and one can judge for oneself the advantages and disadvantages we have realized.

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