Violation of sexually acceptable behaviors is seen as being an ethical or religious problem. Sexual conformity is seen as righteousness while sexual deviance is seen as sin. According to Wolfgang John Von Goethe and Constantine David (681, ch 2), “living according to the usual sexual behavior is considered moral, proper and natural.” An unusual behavior described as being immoral, improper and unnatural. The words natural and unnatural have been especially is well liked by moralists. This is because the nature’s incantation is very effective than a plea to a mere decorum or even decency. The nature does not look like a subject of human caprice, and it can be taken as a truly impartial authority, objective, and an infallible final judge in deciding the right or wrong. According to Wolfgang John Von Goethe and Constantine David usual behavior can claim to be eternal, unchangeable and widely valid. That is why the poem also backs this when the poet says “why make it short? Have you lost your old liking/ for song?” (Brevity Stanza 1, lines1-2). This means that singing was a usual and natural behavior. However, when there were signs that the natural behavior was changing, the poet was worried, “Why in days of hope, when young/ you sang and sang/ there scarce was an end of it.” (Brevity Stanza 1, lines2-4). On the same symbol, those who make moral judgments basing on usual can always envisage themselves as not having personal bias. According to their perception, nature itself exemplifies the regulations by which human beings should live by. The nature’s intentions can be traced with the aid of the correct reason. Once these reasons are found, we have an obligation of following them. This way, only the usual actions are considered moral.
However, according to Pope Alexander (494, ch 4) this issue rests on the primary misinterpretation of both morality and nature. Nature has got no intensions, and there is no decency in not accepting that we are charge for our own moral values on a personal level. Man is in charge of nature and he can change it to suit his desires. Thus, man prevents or encourages natural incidences as he finds it robust and constantly utilizes a single law of life to challenge another. Indeed, man’s own life is dependent of his refusal of not permitting nature to take its course.
It is fortunate according to Aleksandra Sergeevich (872 ch 3) that “a good number of people have an understanding that human development has always relied on their lack of regard to nature.” Mans history has been a history of transformation. Human being is civilized being who lives in an environment of he makes for his own. This man made world is a tremendously powerful system in determining human behavior. This is obvious particularly when examining the various new and old moralities. As it is known, Christian culture considers sex as a means of reproduction and that any act of sexual intercourse with any intentions outside this goal is unnatural. Popular myths, religious dogmas, civil and criminal laws, attitudes and customs, and indeed our own language still have a reflection on this belief.
Intellectual honesty needs that we set ourselves free from such preconceive simplistic and inflexible notions. We must be acquainted with the fact that it is not nature which decide how we should use our sexual organs but our will. That is what it is mentioned in the poem, “You gracious swans/ and drunk with kisses/ your heads you dip/ into the holy lucid water.” (Stanza 1, lines 4-7) Man may decide to use his mouth for speaking, eating, singing, smoking, kissing, and playing the trumpet. He uses his sex organs for reproduction and also to getting sexual pleasures.
Works Cited
Goethe, Johann. Faust: The Second Part of the Tragedy, Part 2. New York, NY: Penguin, 2009.
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Pope, Alexander. The rape of the lock: A heroic-comical poem. In five canto's. Written by Mr.
Pope. New York, NY: printed for Bernard Lintott, 1714. Print.
Sergeevich, Aleksandr. The Queen of Spades: The Negro of Peter the Great, Dubrovsky, the
Captain's Daughter. New York, NY: Penguin Books, 1962. Print.
