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one’s own nature as man or woman, and so
acquire a deep feeling of responsibility in
relation to one’s future duty as man or woman.
One should be trained in habits of earnest
thought and earnest speaking on this subject.
In this way alone can there come into existence
a higher type of sex with a higher type
of morality.
But at the time when Bjoernsen in Thomas
Rendelen brought up the question of training
youth to purity through intelligence of
nature’s laws, I objected to his book on the
ground that like the purity sermons of
Christianity his efforts were rather directed to the
mastery of natural impulses than towards
their ennoblement. I showed that Bjoernsen
certainly brought up two new points of view,
that of bodily health, and that of the
ennobling of sex. He did not, as Christianity
does, stress the spiritual and personal side of
the question. These new points of view of
his were significant, because they united the
just egoism of the individual with the
combining altruism produced by the feeling of
solidarity. The great purpose of Bjoernsen’s
book was to transform inherited characteristics
as they are related to man’s attitude
towards morality. So he proposed to create
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