Conception Control and Its Effects on the Individual and the Nation

CHAPTER I. The Problem of to-Day

THE PROBLEM OF TO-DAY

In the late seventies of last century a pamphlet entitled The Fruits of Philosophy was republished by Mrs. Annie Besant and Mr. Charles Bradlaugh, in their desire to mitigate the suffering of poor women who were overburdened by work and further weakened by frequent child-bearing. They resolved to face public obloquy and even legal prosecution in order to bring to these women knowledge of how to prevent conception, which, in their opinion, would give the relief they so sorely needed. As is well known, the later pamphlet on the same subject written by themselves was withdrawn from publication by Mrs. Besant in 1886 on religious grounds.

During the last few years the idea of the need for conception control has again become prominent, partly as a revolt against the bondage of women in child-bearing, partly accentuated by the difficulties and uncertainties of an adequate livelihood, and the desire to have a few children well educated and cared for rather than many who shift more or less for themselves.

But also the claim is made that marriage exists at least as much for the fulfilment of happiness in union with the beloved as for the procreation of children; and that it should be possible for a married pair to have the fullest gratification without fear of children unless they desire them.

Others, but these are extremists, go so far as to claim that apart altogether from marriage vows, sexual intercourse should be the experience of all, and that knowledge of how to avoid the birth of illegitimate children should be given to all.

The discussion of this subject has taken place under the title of Birth Control, but the control or regulation of births is not really the point under discussion. A very big factor in the diminution of births comes under the heading of abortions, whether voluntary or through conditions which might be remedied. That subject is not touched upon in this paper, but only methods which avoid conception, which is, of course, a very different subject from the larger one of avoiding births.

At first sight it might seem a comparatively simple thing, in view of the knowledge which already exists of the physiological processes involved in conception, to advise a method which shall prevent conception at will without harmful effect upon man or woman and yet leave intercourse unimpaired. But even at first sight it is obvious that whatever knowledge may be available, and whatever methods may be devised, it would not be easy to convey this knowledge rightly to the individual it is hoped to benefit without doing harm to others. Further thought shows that the national problems involved are so important and far reaching in effects that they might well arrest the attention of the most careless advocate of indiscriminate conception control.

This is a subject, therefore, which requires careful consideration from the point of view of the individual, of public morality, and of national welfare--and the more closely it is studied the more apparent are the far reaching issues involved. It is improbable that the practice of using contraceptives will continue for even a generation without revealing the harmful effects which must to some extent ensue.

In the whole discussion of this subject it is important to keep in mind that the physical is only one aspect of the sex relation.

In the evolution which sex has shared with all else, the psychic side appears even in the higher animals. In them the desire is not for mere indiscriminate physical satisfaction, but the element of choice comes in, a factor which sometimes upsets the plans of breeders. In man this aspect of the relation is all important. The higher side of sex, or what we may call the psychical secondary sex characters, seem to extend through the whole range of mental and spiritual activities. Because of this there is freshness of contact in mental and spiritual intercourse between men and women which differs somewhat from that between individuals of the same sex, and very much of the joy of life springs from the impact of these differing yet completing selves the one upon the other.

Where the whole being enters into the union of the sexes the complete joy of marriage is realised, the characteristic of which is that it does not fade, but becomes ever deeper and more fully realised, a sure indication that the highest pleasure of sex union is only attained when it consummates a love which involves mutual sympathy and consideration. Physical union alone produces dissatisfaction the more quickly in proportion as it is physical only; on the other hand, when all parts of the nature find their counterpart in another, the joy of such intercourse pervades the whole life, and frequent repetition of physical intercourse is not essential to its highest development.

This is well known to all true lovers who have for varied reasons exercised some voluntary self-control in regard to the physical side of sex in marriage, either in deference of the one to the desire of the other, or to avoid too frequent child-bearing, or in special seasons such as Lent.

On the other hand it has been observed by most people that many marriages which seem to promise well, quickly lose even to the eye of the outsider all the romance of the days of courtship. Is not too frequent physical indulgence sometimes the cause?

Even the time of courtship is spoiled by unrestrained demonstration of affection, and the beauty of the higher side of love is apt to lose its delicate bloom by over accentuation of the physical in marriage; husband and wife sadly admit to themselves that disillusionment has come--the real truth being that in seeking only physical satisfaction in each other, their eyes have become blinded to those higher qualities which each glimpsed in the other during the happier days of courtship, and the "road of the loving hearts," which they hoped to tread through life, has been missed because they have forgotten that "man is a spirit and doth not live by bread alone."

To many the introduction of this aspect of the question may seem beside the mark. For them the practical question in a world of sense is how to avoid having children when for any reason they are not wanted, and yet leave unimpaired facilities for married life. It is true the problem is not always stated so bluntly. The uses of contraceptives are explained, together with a recommendation for moderation in physical intercourse; but as will be shewn below, if such moderation is really practised, it is possible to live a natural married life such as renders unnecessary the use of artificial contraceptives with all their attendant evils and yet limit the size of the family.

But it is necessary to consider more carefully the claim made to-day that contraceptives are both necessary and harmless, and that public propaganda on the subject is desirable.

There are several different groups for whom relief is claimed:--

1. Women who are suffering from chronic or from temporary ill-health are frequently not in a condition to bear the strain of child-bearing, and indeed it may become a real danger to their future health, either mental or physical.

2. There are cases of inherited disease, mental or physical, which ought to prohibit child-bearing.

3. There are over-worked women whose daily work, added to child-bearing, destroys their health and vitality. These people are found not only among the so-called working classes; the same conditions with somewhat different types of strain are found in wives of professional men with very slender incomes.

4. Some parents wish to "space" their children, that greater attention may be given to each, or they wish to limit the number of their family on account of financial and other difficulties.

With these and other considerations in view, the widespread teaching of methods of preventing conception is advocated because it is claimed:--

(a) That except for general propaganda, the greatest sufferers, viz., poor women with constantly recurring pregnancies, would otherwise never learn of any method of relief.

(b) That many young people who for various reasons, such as housing or financial difficulties or inherited disease, feel themselves unable to have a family, would if such knowledge were available marry much earlier, and their natural desires would be satisfied, while apart from marriage they might resort to promiscuous intercourse.

(c) That homes where the growing difficulties and strain of a continually increasing family are leading to estrangement between husband and wife, are restored to happiness when saved from the difficult choice between continence, which they have never trained themselves to practice, or many children with which they cannot cope.

There are, however, serious fallacies in these contentions.

The propagandists of conception control appear to take it for granted that after preventive measures in early youth, children may be conceived at will whenever they are desired; and, moreover, it is assumed that apart from such precautions every woman will conceive annually and will continue to do so until 10-12 children have been born.

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