f that masturbation may sometimes be a
positively moral act; as, for instance, when one who is dominated by a
very powerful sexual impulse, avoids injury to another by means of
masturbation. Consider a case, for example, in which one who
masturbates would otherwise transmit venereal infection to another, or
would injure another by illegitimate sexual intercourse. In cases of
perverse sexual practices in which the offender's liability to
punishment was under discussion in the law court, I have more than once
called attention to this point. Take the case of a man whose sexual
impulse is directed towards children, and who finds great difficulty in
restraining himself from sexual malpractices against children. His
action is assuredly a far more moral one if he satisfies his impulse by
the practice of masturbation, rather than by a sexual assault upon a
child! If, notwithstanding these considerations, masturbation is
generally regarded as an immoral act, the reason for this opinion must
obviously be sought in deeper and more general grounds. In the first
place, we have to take into account the fact that according to the moral
code of many persons, and certainly according to the official
theological code, the only kind of sexual intercourse that is morally
permissible is that which is known as "legitimate," _i.e._ connubial
intercourse; extra-connubial intercourse is stigmatised as immoral.
Masturbation, like extra-connubial sexual intercourse, is sexual
indulgence outside the limits of that which is alone permissible by the
canons of theological morality. Owing to the definite teaching of the
Church in this matter, the views of the common people are inevitably
influenced thereby, although the practical relationships of life are
thus completely ignored; above all, the fact is ignored that marriage
does not as a rule become possible until long after the awakening of the
sexual impulse. The purpose of the proscription by theological morality
of illegitimate intercourse and of masturbation is to effect the
prevention of all varieties of sexual indulgence except under the form
of marriage, and, if possible, under the form of marriage blessed by the
Church. The importance attributed to receiving the approval of
theological morality is seen from the fact that in all strata of the
population, however much alike in private conversation and in political
assemblies they may protest against the dominion of the Church,
nevertheless almost