Chapter 26: FAMILY

INTRODUCTION

for Locke, the naturalness of the family not only points to a natural development of the state, but also helps to explain how, in the transition from the family to the state, paternal government gives rise to royal rule or absolute monarchy. Even Rousseau, who thinks that the family is the only natural society, finds, in the correspondence between a political ruler and a father, reason for saying that “the family … may be called the first model of political societies.”

IN WESTERN CIVILIZATION, a family normally consists of a husband and wife and their offspring. If the procreation and rearing of offspring is the function, or even a function, which the family naturally exists to perform, then a childless family cannot be considered normal. Hegel suggests another reason for offspring. He sees in children the bond of union which makes the family a community.

“The relation of love between husband and wife,” he writes, “is in itself not objective, because even if their feeling is their substantial unity, still this unity has no objectivity. Such an objectivity parents first acquire in their children, in whom they can see objectified the entirety of their union. In the child, a mother loves its father and he its mother. Both have their love objectified for them in the child. While in their goods their unity is embodied only in an external thing, in their children it is embodied in a spiritual one in which the parents are loved and which they love.”

Until recent times when it has been affected by urban, industrial conditions, the family tended to be a much larger unit, not only with regard to the number of children, but also with respect to other members and relationships. The household included servants, if not slaves; it included blood-relatives in various degrees of consanguinity; its range extended over three or even four generations. Sancho Panza’s wife, for instance, pictures the ideal marriage for her daughter as one in which “we shall have her always under our eyes, and be all one family, parents and children, grandchildren and sons-in-law, and the peace and blessing of God will dwell among us.” Even though they belong to the nineteenth century, the families in War and Peace indicate how different is the domestic establishment under agrarian and semi-feudal conditions.

But even when it comprised a larger and more varied membership, the family differed from other social units, such as tribe or state, in both size and function. Its membership, determined by consanguinity, was usually more restricted than that of other groups, although blood-relationships, often more remote, may also operate to limit the membership of the tribe or the state. Its function, according to Aristotle, at least in origin, was to “supply men’s everyday wants,” whereas the state went beyond this in aiming at other conditions “of a good life.”

In an agricultural society of the sort we find among the ancients, the household rather than the city is occupied with the problems of wealth. In addition to the breeding and rearing of children, and probably because of this in part, the family as a unit seems to have been concerned with the means of subsistence, on the side of both production and consumption. Its members shared in a division of labor and in a division of the fruits thereof.

Apart from those industries manned solely by slave labor in the service of the state, the production of goods largely depended on the industry of the family. In modern times this system of production came to be called the “domestic” as opposed to the “factory” system. It seems to persist even after the industrial revolution. But, according to Marx, “this modern so-called domestic industry has nothing, except the name, in common with the old-fashioned domestic industry, the existence of which presupposes independent urban handicrafts, independent peasant farming, and above all, a dwelling house for the laborer and his family.”

In effect, the industrial revolution produced an economy in which not only agriculture but the family ceased to be central. The problem shifts from the wealth of families to the wealth of nations, even as production shifts from the family to the factory. “Modern industry,” according to Marx, “by assigning an important part in the process of production, outside the domestic sphere, to women, to young persons, and to children of both sexes, creates a new economical foundation.”

The family was for centuries what the factory and the storehouse have only recently become in an era of industrialism. For the ancients, the problems of wealth—its acquisition, accumulation, and use—were domestic, not political. “The so-called art of getting wealth,” Aristotle writes, is “according to some … identical with household management, according to others, a principal part of it.” In his own judgment, “property is a part of the household, and the art of acquiring property is a part of the art of managing the household”—but a part only, because the household includes human beings as well as property, and is concerned with the government of persons as well as the management of things.

The foregoing throws light on the extraordinary shift in the meaning of the word “economics” from ancient to modern times. In the significance of their Greek roots, the word “polity” signifies a state, the word “economy” a family; and as “politics” referred to the art of governing the political community, so “economics” referred to the art of governing the domestic community. Only in part was it concerned with the art of getting wealth. As the chapter on WEALTH indicates, Rousseau tries to preserve the broader meaning when he uses the phrase “political economy” for the general problems of government; but for the most part in modern usage “economics” refers to a science or art concerned with wealth, and it is “political” in the sense that the management of wealth, and of men with respect to wealth, has become the problem of the state rather than the family. Not only has the industrial economy become more and more a political affair, but the character of the family as a social institution has also changed with its altered economic status and function.

THE CHIEF QUESTION about the family in relation to the state has been, in ancient as well as in modern times, whether the family has natural rights which the state cannot justly invade or transgress.

The proposal in Plato’s Republic—“that the wives of our guardians are to be common, and their children are to be common, and no parent is to know his own child, nor any child his parent”—was as radical in the fifth century B.C. as its counterpart would be today. When Socrates proposes this, Glaucon suggests that “the possibility as well as the utility of such a law” may be subject to “a good many doubts.” But Socrates does not think that “there can be any dispute about the very great utility of having wives and children in common; the possibility,” he adds, “is quite another matter, and will be very much disputed.”

Aristotle questions both the desirability and possibility. “The premise from which the argument of Socrates proceeds,” he says, is “‘the greater the unity of the state the better.’” He denies this premise. “Is it not obvious,” he asks, “that a state may at length attain such a degree of unity as to be no longer a state?—since the nature of a state is to be a plurality, and in tending to a greater unity, from being a state, it becomes a family, and from being a family, an individual.” Hence “we ought not to attain this greatest unity even if we could, for it would be the destruction of the state.” In addition, “the scheme, taken literally, is impracticable.”

It is significant that Aristotle’s main argument against Plato’s “communism” (which includes the community of property as well as the community of women and children) is based upon the nature of the state rather than on the rights of the family. It seems to have been a prevalent view in antiquity, at least among philosophers, that the children should be “regarded as belonging to the state rather than to their parents.” Antigone’s example shows, however, that this view was by no means without exception. Her defiance of Creon, based on “the unwritten and unfailing statutes of heaven,” is also undertaken for “the majesty of kindred blood.” In this sense, it constitutes an affirmation of the rights and duties of the family.

In the Christian tradition the rights of the family as against the state are also defended by reference to divine law. The point is not that the state is less a natural community than the family in the eyes of a theologian like Aquinas; but in addition to having a certain priority in the order of nature, the family, more directly than the state, is of divine origin. Not only is it founded on the sacrament of matrimony, but the express commandments of God dictate the duties of care and obedience which bind its members together. For the state to interfere in those relationships between parents and children or between husband and wife which fall under the regulation of divine law would be to exceed its authority, and hence to act without right and in violation of rights founded upon a higher authority.

In the Christian tradition philosophers like Hobbes and Kant state the rights of the family in terms of natural law or defend them as natural rights. “Because the first instruction of children,” writes Hobbes, “depends on the care of their parents, it is necessary that they should be obedient to them while they are under their tuition. … Originally the father of every man was also his sovereign lord, with power over him of life and death.” When the fathers of families relinquished such absolute power in order to form a commonwealth or state, they did not lose, nor did they have to give up, according to Hobbes, all control of their children; “Nor would there be any reason,” he goes on, “why any man should desire to have children, or take the care to nourish and instruct them, if they were afterwards to have no other benefit from them than from other men. And this,” he says, “accords with the Fifth Commandment.”

In the section of his Science of Right devoted to the “rights of the family as a domestic society,” Kant argues that “from the fact of procreation there follows the duty of preserving and rearing children.” From this duty he derives “the right of parents to the management and training of the child, so long as it is itself incapable of making proper use of its body as an organism, and of its mind as an understanding. This includes its nourishment and the care of its education.” It also “includes, in general, the function of forming and developing it practically, that it may be able in the future to maintain and advance itself, and also its moral culture and development, the guilt of neglecting it falling upon the parents.”

As is evident from Hobbes and Kant, the rights of the family can be vindicated without denying that the family, like the individual, owes obedience to the state. In modern terms, at least, the problem is partly stated by the question, To what extent can parents justly claim exemption from political interference in the control of their own children? But this is only part of the problem. It must also be asked whether, in addition to regulating the family for the general welfare of the whole community, the state is also entitled to interfere in the affairs of the household in order to protect children from parental mismanagement or neglect. Both questions call for a consideration of the form and principles of domestic government.

THE KINDS OF RULE and the relation between ruler and ruled in the domestic community have a profound bearing on the theory of government in the larger community of the state. Many of the chapters on the forms of government—especially CONSTITUTION, MONARCHY, and TYRANNY—indicate that the great books of political theory, from Plato and Aristotle to Locke and Rousseau, derive critical points from the comparison of domestic and political government.

We shall pass over the master-slave relationship, both because that is considered in the chapter on SLAVERY, and because not all households include human chattel. Omitting this, two fundamental relationships which domestic government involves remain to be examined: the relation of husband and wife, and of parents and children.

With regard to the first, there are questions of equality and administrative supremacy. Even when the wife is regarded as the complete equal of her husband, the administrative question remains, for there must either be a division of authority, or unanimity must prevail, or one—either the husband or the wife—must have the last word when disagreement must be overcome to get any practical matter decided. So far as husband and wife are concerned, should the family be an absolute monarchy, or a kind of constitutional government?

Both an ancient and a modern writer appear to answer this question in the same way. “A husband and father,” Aristotle says, “rules over wife and children, both free, but the rule differs, the rule over his children being a royal, over his wife a constitutional rule.” Yet the relation between husband and wife, in Aristotle’s view, is not perfectly constitutional. In the state “the citizens rule and are ruled in turn” on the supposition that their “natures … are equal and do not differ at all.” In the family, however, Aristotle thinks that “although there may be exceptions to the order of nature, the male is by nature fitter for command than the female.”

According to Locke, “the husband and wife, though they have but one common concern, yet having different understandings, will unavoidably sometimes have different wills too. It therefore being necessary that the last determination (i.e., the rule) should be placed somewhere, it naturally falls to the man’s share as the abler and the stronger.” But this, Locke thinks, “leaves the wife in the full and true possession of what by contract is her peculiar right, and at least gives the husband no more power over her than she has over his life; the power of the husband being so far from that of an absolute monarch that the wife has, in many cases, a liberty to separate from him where natural right or their contract allows it.”

In the so-called Marriage Group of the Canterbury Tales, Chaucer gives voice to all of the possible positions that have ever been taken concerning the relation of husband and wife. The Wife of Bath, for example, argues for the rule of the wife. She claims that nothing will satisfy women until they “have the sovereignty as well upon their husband as their love, and to have mastery their man above.” The Clerk of Oxford, in his tale of patient Griselda, presents the wife who freely admits to her husband, ‘When first I came to you, just so left I my will and all my liberty.” The Franklin in his tale allows the mastery to neither wife nor husband, “save that the name and show of sovereignty” would belong to the latter. He dares to say:

That friends each one the other must obey If they’d be friends and long keep company. Love will not be constrained by mastery;… Women by nature love their liberty,

And not to be constrained like any thrall, And so do men, if say the truth I shall… Thus did she take her servant and her lord, Servant in love and lord in their marriage; So was he both in lordship and bondage.

WHILE THERE MAY be disagreement regarding the relation between husband and wife, there is none regarding the inequality between parents and children during the offspring’s immaturity. Although every man may enjoy “equal right … to his natural freedom, without being subjected to the will or authority of any other men,” children, according to Locke, “are not born in this full state of equality, though they are born to it.”

Paternal power, even absolute rule, over children arises from this fact. So long as the child “is in an estate wherein he has no understanding of his own to direct his will,” Locke thinks he “is not to have any will of his own to follow. He that understands for him must will for him too; he must prescribe to his will, and regulate his actions.” But Locke adds the important qualification that when the son “comes to the estate which made his father a free man, the son is a free man too.”

Because children are truly inferior in competence, there would seem to be no injustice in their being ruled by their parents; or in the rule being absolute in the sense that children are precluded from exercising a decisive voice in the conduct of their own or their family’s affairs. Those who think that kings cannot claim the absolute authority of parental rule frequently use the word “despotic” to signify unjustified paternalism—a transference to the state of a type of dominion which can be justified only in the family.

The nature of despotism as absolute rule is discussed in the chapters on MONARCHY and TYRANNY, but its relevance here makes it worth repeating that the Greek word from which “despot” comes, like its Latin equivalent paterfamilias, signifies the ruler of a household and carries the connotation of absolute rule—the complete mastery of the father over the children and the servants, if not over the wife. Accordingly there would seem to be nothing invidious in referring to domestic government as despotic, at least not to the extent that, in the case of the children, absolute rule is justified by their immaturity. The problem arises only with respect to despotism in the state, when one man rules another mature man as absolutely as a parent rules a child.

The great defender of the doctrine that the sovereign must be absolute, “or else there is no sovereignty at all,” sees no difference between the rights of the ruler of a state—the “sovereign by institution”—and those of a father as the natural master of his family. “The rights and consequences of both paternal and despotical dominion,” Hobbes maintains, “are the very same with those of a sovereign by institution.”

On the other hand, Rousseau, an equally staunch opponent of absolute rule, uses the word “despotism” only in an invidious sense for what he regards as illegitimate government—absolute monarchy. “Even if there were as close an analogy as many authors maintain between the State and the family,” he writes, “it would not follow that the rules of conduct proper for one of these societies would be also proper for the other.”

Rousseau even goes so far as to deny that parental rule is despotic in his sense of that term. “With regard to paternal authority, from which some writers have derived absolute government,” he remarks that “nothing can be further from the ferocious spirit of despotism than the mildness of that authority which looks more to the advantage of him who obeys than to that of him who commands.” He agrees with Locke in the observation that, unlike the political despot, “the father is the child’s master no longer than his help is necessary.” When both are equal, the son is perfectly independent of the father, and owes him “only respect and not obedience.”

Misrule in the family, then, would seem to occur when these conditions or limits are violated. Parents may try to continue their absolute control past the point at which the children have become mature and are competent to take care of their own affairs. A parent who does not relinquish his absolutism at this point can be called “despotic” in the derogatory sense of that word.

Applying a distinction made by some political writers, the parent is tyrannical rather than despotic when he uses the children for his own good, treats them as property to exploit, even at a time when his absolute direction of their affairs would be justified if it were for the children’s welfare. The existence of parental tyranny raises in its sharpest form the question of the state’s right to intervene in the family for the good of its members.

THE CENTRAL ELEMENT in the domestic establishment is, of course, the institution of marriage. The discussion of marriage in the great books deals with most of the moral and psychological, if not all of the sociological and economic, aspects of the institution.

The most profound question, perhaps, is whether marriage is merely a human institution to be regulated solely by custom and civil law, or a contract under the sanctions of natural law, or a religious sacrament signifying and imparting God’s grace. The last two of these alternatives may not exclude one another, but those who insist upon the first usually reject the other two.

Some, like the Parson in the Canterbury Tales, consider marriage not only a natural but also a divine institution—a “sacrament … ordained by God Himself in Paradise, and confirmed by Jesus Christ, as witness St. Matthew in the gospel: ‘For this cause shall a man leave father and mother, and shall cleave to his wife; and they twain shall be one flesh,’ which betokens the knitting together of Christ and of Holy Church.”

Others, like Kant, seem to stress the character of marriage as an institution sanctioned by natural law. The “natural union of the sexes,” he writes, “proceeds either according to the mere animal nature (vaga libido, venus vulgivaga, fornicatio), or according to law. The latter is marriage (matrimonium), which is the union of two persons of different sex for life-long reciprocal possession of their sexual faculties.” Kant considers offspring as a natural end of marriage, but not the exclusive end, for then “the marriage would be dissolved of itself when the production of children ceased. … Even assuming,” he declares, “that enjoyment in the reciprocal use of the sexual endowments is an end of marriage, yet the contract of marriage is not on that account a matter of arbitrary will, but is a contract necessary in its nature by the Law of Humanity. In other words, if a man and a woman have the will to enter on reciprocal enjoyment in accordance with their sexual natures, they must necessarily marry each other.”

Still others see marriage primarily as a civil contract. Freud, for example, considers the view that “sexual relations are permitted only on the basis of a final, indissoluble bond between a man and woman” as purely a convention of “present-day civilization.” Marriage, as a set of taboos restricting the sexual life, varies from culture to culture; but in Freud’s opinion the “high-water mark in this type of development has been reached in our Western European civilization.”

The conception of marriage—whether it is merely a civil, or a natural, and even a divine institution—obviously affects the position to be taken on monogamy, on divorce, on chastity and adultery, and on the comparative merits of the married and the celibate condition. The pagans, for the most part, regard celibacy as a misfortune, especially for women, as witness the tragedy of the unwedded Electra. Christianity, on the other hand, celebrates the heroism of virginity and encourages the formation of monastic communities for celibates. Within the Judaeo-Christian tradition there are striking differences. Not only were the patriarchs of the Old Testament polygamous, but orthodox Judaism and orthodox Christianity also differ on divorce.

Augustine explains how a Christian should interpret those passages in the Old Testament which describe the polygamous practices of the patriarchs. “The saints of ancient times,” he writes, “were under the form of an earthly kingdom, foreshadowing and foretelling the kingdom of heaven. And on account of the necessity for a numerous offspring, the custom of one man having several wives was at that time blameless; and for the same reason it was not proper for one woman to have several husbands, because a woman does not in that way become more fruitful… In regard to matters of this sort,” he concludes, “whatever the holy men of those times did without lust, Scripture passes over without blame, although they did things which could not be done at the present time except through lust.”

On similar grounds Aquinas holds that “it was allowable to give a bill of divorce,” under the law of the Old Testament, but it is not allowable under the Christian dispensation because divorce “is contrary to the nature of a sacrament.” The greatest familiarity between man and wife requires the staunchest fidelity which “is impossible if the marriage bond can be sundered.” Within the Christian tradition Locke takes an opposite view of divorce. He can see good reason why “the society of man and wife should be more lasting than that of male and female amongst other creatures,” but he does not see “why this compact, where procreation and education are secured, and inheritance taken care for, may not be made determinable either by consent, or at a certain time, or upon certain conditions, as well as any other voluntary compact, there being no necessity in the nature of the thing … that it should always be for life.” Against Locke, Dr. Johnson would argue that “to the contract of marriage, besides the man and wife, there is a third party—Society; and if it be considered as a vow—God; and therefore it cannot be dissolved by their consent alone.”

Laws and customs, however, represent only the external or social aspect of marriage. The discussion of these externals cannot give any impression of the inwardness and depth of the problem which marriage is for the individual person. Only the great poems, the great novels and plays, the great books of history and biography can adequately present the psychological and emotional aspects of marriage in the life of individuals. Heightened in narration, they give more eloquent testimony than the case histories of Freud to support the proposition that marriage is at all times—in every culture and under the widest variety of circumstances—one of the supreme tests of human character.

The relation between men and women in and out of marriage, the relation of husband and wife before and after marriage, the relation of parents and children—these create crises and tensions, conflicts between love and duty, between reason and the passions, from which no individual can entirely escape. Marriage is not only a typically human problem, but it is the one problem which, both psychologically and morally, touches every man, woman, and child. Sometimes the resolution is tragic, sometimes the outcome seems to be happy, almost blessed; but whether a human life is built on this foundation or broken against these rocks, it is violently shaken in the process and forever shaped.

To some degree each reader of the great books has, in imagination if not in action, participated in the trials of Odysseus, Penelope, and Telemachus; in the affections of Hector and Andromache, Alcestis and Admetus, Tom Jones and Sophia, Natasha and Pierre Bezúkhov; in the jealousy of Othello, the anguish of Lear, the decision of Aeneas or the indecision of Hamlet; and certainly in the reasoning of Panurge about whether to marry or not. In each of these cases, everyone finds some aspect of love in relation to marriage, some phase of parenthood or childhood which has colored his own life or that of his family; and he can find somewhere in his own experience the grounds for sympathetic understanding of the extraordinary relation between Electra and her mother Clytemnestra, between Augustine and Monica his mother, between Oedipus and Jocasta, Prince Hamlet and Queen Gertrude, Pierre Bezúkhov and his wife, or what is perhaps the most extraordinary case of all—Adam and Eve in Paradise Lost.

On one point the universality of the problem of marriage and family life seems to require qualification. The conflict between conjugal and illicit love exists in all ages. The entanglement of the bond between man and wife with the ties—of both love and blood—which unite parents and children, is equally universal. But the difficulties which arise in marriage as a result of the ideals or the illusions of romantic love seem to constitute a peculiarly modern problem. The ancients distinguished between sexual love and the love of friendship and they understood the necessity for both in the conjugal relationship if marriage is to prosper. But not until the later Middle Ages did men think of matrimony as a way to perpetuate throughout all the years the ardor of that moment in a romantic attachment when the lovers find each other without flaw and beyond reproach.

Matters relevant to this modern problem are discussed in the chapter on LOVE. As is there indicated, romantic love, though it seems to be of Christian origin, may also be a distortion—even an heretical perversion—of the kind of Christian love which is pledged in the reciprocal vows of holy matrimony.

WE HAVE ALREADY considered some of the problems of the family which relate to children and youth—the immature members of the human race—such as whether the child belongs to the family or the state, and whether the family is solely responsible for the care and training of children, or a share of this responsibility falls to the state or the church.

There are other problems. Why do men and women want offspring and what satisfactions do they get from rearing children? For the most part in Christendom, and certainly in antiquity, the lot of the childless is looked upon as a grievous frustration. To be childless is not merely contrary to nature, but for pagan as well as Christian it constitutes the deprivation of a blessing which should grace the declining years of married life. The opposite view, so rarely taken, is voiced by the chorus of women in the Medea of Euripides.

“Those who are wholly without experience and have never had children far surpass in happiness those who are parents,” the women chant in response to Medea’s tragic leave-taking from her own babes. “The childless, because they have never proved whether children grow up to be a blessing or a curse to men, are removed from all share in many troubles; whilst those who have a sweet race of children growing up in their houses do wear away … their whole life through; first with the thought how they may train them up in virtue, next how they shall leave their sons the means to live; and after all this ’tis far from clear whether on good or bad children they bestow their toil.”

Still other questions arise concerning children, quite apart from the attitude of parents toward having and rearing them. What is the economic position of the child, both with respect to ownership of property and with respect to a part in the division of labor? How has the economic status of children been affected by industrialism? What are the mental and moral characteristics of the immature which exclude them from participation in political life, and which require adult regulation of their affairs? What are the criteria—emotional and mental as well as chronological—which determine the classification of individuals as children or adults, and how is the transition from childhood to manhood effected economically, politically, and above all emotionally?

The authors of the great books discuss most of these questions, but among them only Freud sees in the relation of children to their parents the basic emotional determination of human life. The fundamental triangle of love and hate, devotion and rivalry, consists of father, mother, and child. For Freud all the intricacies and perversions of love, the qualitative distinctions of romantic, conjugal, and illicit love, the factors which determine the choice of a mate and success or failure in marriage, and the conditions which determine the emergence from emotional infantilism—all these can be understood only by reference to the emotional life of the child in the vortex of the family.

The child’s “great task,” according to Freud, is that of “freeing himself from the parents,” for “only after this detachment is accomplished can he cease to be a child and so become a member of the social community. … These tasks are laid down for every man” but, Freud writes, “it is noteworthy how seldom they are carried through ideally, that is, how seldom they are solved in a manner psychologically as well as socially satisfactory. In neurotics, however,” he adds, “this detachment from the parents is not accomplished at all.”

In one sense, it is never fully accomplished by anyone. What Freud calls the “ego-ideal”—which represents our higher nature and which, in the name of the reality-principle, resists instinctual compliance with the pleasure-principle—is said to have its origin in “the identification with the father, which takes place in the prehistory of every person.” Even after an individual has achieved detachment from the family, this ego-ideal acts as “a substitute for the longing for a father”; and in the form of conscience it “continues … to exercise the censorship of morals.”

ONE OTHER GROUP of questions which involve the family—at least as background—concerns the position or role of women. We have already considered their relation to their husbands in the government of the family itself. The way in which that relation is conceived affects the status and activity of women in the larger community of the state, in relation to citizenship and the opportunities for education, to the possession of property and the production of wealth (for example, the role of female labor in an industrial economy).

Again it is Euripides who gives voice to the plight of women in a man’s world, in two of his great tragedies, the Trojan Women and Medea. In the one, they cry out under the brunt of the suffering which men leave them to bear in the backwash of war. In the other, Medea passionately berates the ignominy and bondage which women must accept in being wives. “Of all things that have life and sense,” she says, “we women are the most hapless creatures; first must we buy a husband at great price, and then o’er ourselves a tyrant set, which is an evil worse than the first.”

The ancient world contains another feminist who goes further than Euripides in speaking for the right of women to be educated like men, to share in property with them, and to enjoy the privileges as well as to discharge the tasks of citizenship. In the tradition of the great books, the striking fact is that after Plato the next great declaration of the rights of women should be written by one who is as far removed from him in time and temper as John Stuart Mill.

In Plato’s Republic, Socrates argues that if the difference between men and women “consists only in women bearing and men begetting children, this does not amount to proof that a woman differs from a man in respect to the sort of education she should receive.” For the same reason, he says, “the guardians and their wives ought to have the same pursuits.” Since he thinks that “the gifts of nature are alike diffused in both,” Socrates insists that “there is no special faculty of administration in a state which a woman has because she is a woman, or which a man has by virtue of his sex. All the pursuits of men are the pursuits of women also.” Yet he adds that “in all of them a woman is inferior to a man.” Therefore when he proposes to let women “share in the toils of war and the defence of their country,” Socrates suggests that “in the distribution of labors the lighter are to be assigned to the women, who are the weaker natures.”

Mill’s tract on The Subjection of Women is his fullest statement of the case for social, economic, and political equality between the sexes. In Representative Government, his defense of women’s rights deals primarily with the question of extending the franchise to them. Difference of sex, he contends, is “as entirely irrelevant to political rights, as difference in height, or in the color of the hair. All human beings have the same interest in good government… Mankind have long since abandoned the only premisses which will support the conclusion that women ought not to have votes. No one now holds that women should be in personal servitude; that they should have no thought, wish, or occupation, but to be the domestic drudges of husbands, fathers, or brothers. It is allowed to unmarried, and wants but little of being conceded to married women to hold property, and have pecuniary and business interests, in the same manner as men. It is considered suitable and proper that women should think, and write, and be teachers. As soon as these things are admitted,” Mill concludes, “the political disqualification has no principle to rest on.”

Though no other of the great books speaks so directly for the emancipation of women from domestic and political subjection, many of them do consider the differences between men and women in relation to war and love, pleasure and pain, virtue and vice, duty and honor. Some are concerned explicitly with the pivotal question—whether men and women are more alike than different, whether they are essentially equal in their humanity or unequal. Since these are matters pertinent to human nature itself, as it is affected by gender, the relevant passages are collected in the chapter on MAN.

OUTLINE OF TOPICS

1. The nature and necessity of the family

2. The family and the state

• 2a. Comparison of the domestic and political community in origin, structure, and function
  PAGE 497
• 2b. Comparison of the domestic and political community in manner of government
  PAGE 498
• 2c. The place and rights of the family in the state: the control and education of children
  PAGE 498

3. The economics of the family

• 3a. The wealth of families: the maintenance of the domestic economy
  PAGE 499
• 3b. The effects of political economy: the family in the industrial system
  PAGE 499

4. The institution of marriage: its nature and purpose

• 4a. Monogamy and polygamy
  PAGE 500
• 4b. The religious view of marriage: the sacrament of matrimony
  PAGE 500
• 4c. Matrimony and celibacy
  PAGE 501
• 4d. The laws and customs regulating marriage: adultery, incest
  PAGE 501
• 4e. Divorce
  PAGE 502

5. The position of women

• 5a. The role of women in the family: the relation of husband and wife in domestic government
  PAGE 503
• 5b. The status of women in the state: the right to citizenship, property, education
  PAGE 504
• 5c. Women in relation to war
  PAGE 504

6. Parents and children: fatherhood, motherhood

• 6a. The desire for offspring
  PAGE 505
• 6b. Eugenics: control of breeding; birth control
  PAGE 506
• 6c. The condition of immaturity
  PAGE 506
• 6d. The care and government of children: the rights and duties of the child; parental despotism and tyranny
  PAGE 507
• 6e. The initiation of children into adult life
  PAGE 508

7. The life of the family

• 7a. Marriage and love: romantic, conjugal, and illicit love
  PAGE 508
• 7b. The continuity of the family: the veneration of ancestors; family pride, feuds, curses
  PAGE 509
• 7c. Patterns of friendship in the family: man and wife; parents and children; brothers and sisters
  PAGE 510
• 7d. The emotional impact of family life upon the child: the domestic triangle; the symbolic roles of father and mother
  PAGE 511

8. Historical observations on the institution of marriage and the family

REFERENCES

To find the passages cited, use the numbers in heavy type, which are the volume and page numbers of the passages referred to. For example, in 4 Homer: Iliad, BK II [265-283] 12d, the number 4 is the number of the volume in the set; the number 12d indicates that the passage is in section d of page 12.

Page Sections: When the text is printed in one column, the letters a and b refer to the upper and lower halves of the page. For example, in 53 James: Psychology, 116a-119b, the passage begins in the upper half of page 116 and ends in the lower half of page 119. When the text is printed in two columns, the letters a and b refer to the upper and lower halves of the left-hand side of the page, the letters c and d to the upper and lower halves of the right-hand side of the page. For example, in 7 Plato: Symposium, 163b-164c, the passage begins in the lower half of the left-hand side of page 163 and ends in the upper half of the right-hand side of page 164.

Author’s Divisions: One or more of the main divisions of a work (such as PART, BK, CH, SECT) are sometimes included in the reference; line numbers, in brackets, are given in certain cases; e.g., Iliad, BK II [265-283] 12d.

Bible References: The references are to book, chapter, and verse. When the King James and Douay versions differ in title of books or in the numbering of chapters or verses, the King James version is cited first and the Douay, indicated by a (D), follows; e.g., OLD TESTAMENT: Nehemiah, 7:45—(D) II Esdras, 7:46.

Symbols: The abbreviation “esp” calls the reader’s attention to one or more especially relevant parts of a whole reference; “passim” signifies that the topic is discussed intermittently rather than continuously in the work or passage cited.

For additional information concerning the style of the references, see the Explanation of Reference Style; for general guidance in the use of The Great Ideas, consult the Preface.

1. The nature and necessity of the family

OLD TESTAMENT: Genesis, 2:18-25 7 Plato: Republic, BK V, 361b-365d / Laws, BK IV, 685a-c; BK VI, 707c-709a 9 Aristotle: Politics, BK I, 445a-455a,c; BK II, CH 1-4, 455b,d-458a passim 12 Lucretius: Nature of Things, BK V [1011-1027] 74b-c 12 Epictetus: Discourses, BK III, CH 22, 198c-199c 14 Plutarch: Lycurgus, 39a-41a / Lycurgus-Numa, 62d-64a 18 Augustine: City of God, BK XIX, CH 14-17, 520a-523a 19 Aquinas: Summa Theologica, PART I, Q 92, AA 1-2, 488d-490c; Q 98, 516d-519a 20 Aquinas: Summa Theologica, PART I-II, Q 94, A 2, ANS, 221d-223a; Q 105, A 4, ANS, 318b-321a 23 Hobbes: Leviathan, PART II, 121a 31 Spinoza: Ethics, PART IV, APPENDIX, XX, 449a 32 Milton: Paradise Lost, BK VIII [357-451] 240a-242a 35 Locke: Civil Government, CH VI, SECT 56-63, 36d-38c; CH VII, SECT 77-86, 42b-44a 36 Swift: Gulliver, PART I, 29b-30a 36 Sterne: Tristram Shandy, 410a-411a 38 Montesquieu: Spirit of Laws, BK XXIII, 187d-188a 38 Rousseau: Inequality, 350a-c / Social Contract, BK I, 387d-388a 42 Kant: Science of Right, 418c-422d; 433c-434a 46 Hegel: Philosophy of Right, PART III, PAR 158-181, 58a-63d; ADDITIONS, 47, 124a-b / Philosophy of History, INTRO, 172b-d; PART IV, 353a-b 50 Marx: Capital, 241c-d 50 Marx-Engels: Communist Manifesto, 427b-c 51 Tolstoy: War and Peace, EPILOGUE I, 659d-662a 53 James: Psychology, 189a 54 Freud: Group Psychology, 686c-687d, esp 687d / Civilization and Its Discontents, 781d-782c; 788a-b

2. The family and the state

2a. Comparison of the domestic and political community in origin, structure, and function

7 Plato: Crito, 216d-217d / Republic, BK V, 356b-365d / Laws, BK I, 641a-642b; BK III, 664a-666c 9 Aristotle: Ethics, BK VIII, CH 12 [1162a16-18] 414c / Politics, BK I, CH 1-2, 445a-446d; BK II, CH 2, 455d-456c; CH 5 [1263b30-35] 459a

(2. The family and the state. 2a. Comparison of the domestic and political community in origin, structure, and function.)

13 Virgil: Aeneid, BK V [35-103] 188a-190a; BK VI [679-702] 229a-b; [756-789] 231a-232a; BK VIII [66-80] 260b-261a; BK X [1-117] 302a-305a 14 Plutarch: Lycurgus, 36a-b 18 Augustine: City of God, BK XIX, CH 12, 517c-d; CH 13-17, 519a-523a 20 Aquinas: Summa Theologica, PART I-II, Q 90, A 3, REP 3, 207a-c 23 Hobbes: Leviathan, PART I, 99b-c; 111a-b 30 Bacon: Advancement of Learning, 34a 35 Locke: Civil Government, CH VI-VIII, 36a-46c; CH XV, 64c-65d 36 Sterne: Tristram Shandy, 214b-217b, esp 216b; 410a-411a 38 Montesquieu: Spirit of Laws, BK IV, 13b 38 Rousseau: Inequality, 359b-c / Political Economy, 367a-368c / Social Contract, BK I, 387d-388a 46 Hegel: Philosophy of Right, PART II, PAR 75, 31d-32b; PART III, PAR 157, 57d; PAR 181, 63c-d; PAR 203, 68a-c; PAR 255-256, 79d-80a; PAR 303, 101c-102a; PAR 349, 111d-112a; ADDITIONS, 47, 124a-b; 115-116, 135c-d; 157, 142b-c / Philosophy of History, INTRO, 172b-d, 180c-182c; PART I, 211a-212c; 246d-247a; PART III, 288c-289d 49 Darwin: Descent of Man, 308b-d; 310a-c; 579b-581c, esp 581a-b 54 Freud: Group Psychology, 664b-d; 685b-687d, esp 686c-687d; 692a-b / Civilization and Its Discontents, 781d-783d, esp 781d-782d; 796b-c

2b. Comparison of the domestic and political community in manner of government

OLD TESTAMENT: Isaiah, 22:20-22—(D) Isaias, 22:20-22 6 Herodotus: History, BK I, 35c-d 7 Plato: Statesman, 581a-b / Laws, BK I, 641a-642b, BK III, 664a-666c, esp 666b-c 9 Aristotle: Ethics, BK V, CH 6 [1134b8-17] 382b-c; CH 11 [1138b5-14] 387a,c; BK VI, CH 5 [1140b7-10] 389b; CH 8 [1141b28-1142a11] 390d-391a; BK VIII, CH 10-11, 412c-413d; BK X, CH 9 [1180b3-7] 435b / Politics, BK I, CH 1-2, 445a-446d; CH 5, 447d-448c; CH 7 [1255b15-20] 449b; CH 12, 453d-454a; CH 13 [1259b30-1260a33] 454b-455a; BK III, CH 6 [1278b30-1279a2] 476a-b; CH 14 [1285b29-33] 484a 13 Virgil: Aeneid, BK V [35-103] 188a-190a; BK VI [756-789] 231a-232a; BK VIII [66-80] 260b-261a; BK X [1-117] 302a-305a 18 Augustine: City of God, BK XIX, CH 12, 517c-d; CH 13-17, 519a-523a 19 Aquinas: Summa Theologica, PART I, Q 92, A 1, REP 2, 488d-489d 20 Aquinas: Summa Theologica, PART I-II, Q 90, A 3, REP 3, 207a-c; Q 105, A 4, REP 5, 318b-321a 23 Hobbes: Leviathan, PART I, 67d-68a; 86a; PART II, 109b-111b; 121a; 155b; PART III, 228b-c 30 Bacon: New Atlantis, 207b-209d 32 Milton: Samson Agonistes [1010-1060] 361b-362b 35 Locke: Civil Government, CH I, SECT 1-2, 25a-c; CH VI-VIII, 36a-46c, esp CH VI, SECT 66-75, 39b-42a; CH VIII, SECT 105-112, 48c-51b; CH XIV, SECT 162, 63a; CH XV, 64c-65d 36 Sterne: Tristram Shandy, 214b-217b, esp 216b; 410a-411a 37 Fielding: Tom Jones, 21a-22d; 120c-121a,c 38 Montesquieu: Spirit of Laws, BK I, 3b; BK IV, 13b; BK V, 28b-29a; BK XVI, 118b-c; BK XIX, 140a-c 38 Rousseau: Inequality, 357a-b / Political Economy, 367a-368c / Social Contract, BK I, 387d-388a; BK III, 411c-d; 414c 40 Gibbon: Decline and Fall, 412c-413b 41 Gibbon: Decline and Fall, 82b-83c 42 Kant: Science of Right, 421c-422d 46 Hegel: Philosophy of Right, ADDITIONS, 47, 124a-b; 111, 134d-135a; 157, 142b-c / Philosophy of History, INTRO, 172b-d; PART I, 211a-213a 54 Freud: Group Psychology, 687a-d; 688d-689a

2c. The place and rights of the family in the state: the control and education of children

OLD TESTAMENT: Deuteronomy, 20:5-7; 24:5 5 Aeschylus: Seven Against Thebes 27a-39a,c, esp [1011-1084] 38b-39a,c 5 Sophocles: Antigone 131a-142d 5 Euripides: Iphigenia at Aulis 425a-439d, esp [1255-1275] 436c, [1368-1401] 437c-d 5 Aristophanes: Ecclesiazusae [611-650] 622a-c 6 Herodotus: History, BK IV, 139a-b; BK VII, 223c-d 6 Thucydides: Peloponnesian War, BK II, 398c-d 7 Plato: Crito, 216d-217d / Republic, BK V, 360d-365d / Statesman, 606d-608d / Laws, BK III, 665d-666c; BK VI, 707b-708a; BK VII, 721d-723d; BK XI, 775d-780c 9 Aristotle: Ethics, BK X, CH 9 [1179b31-1180a13] 434c-435b / Politics, BK I, CH 13 [1260b8-19] 455c; BK II, CH 2-3, 455d-457a; CH 6 [1265a38-b17] 460d-461a; CH 9 [1269b13-1270a6] 465d-466c; BK III, CH 9 [1280b30-1281a2] 478c; BK IV, CH 15 [1300a4-8] 500d; BK VI, CH 8 [1322b38-1323a6] 526d; BK VII, CH 16 [1334b28]-BK VIII, CH 2 [1337a34] 539d-542b 14 Plutarch: Romulus, 21a-26b / Lycurgus, 36a-45c / Numa Pompilius, 58d / Lycurgus-Numa, 62d-64a / Cato the Younger, 629a-c 15 Tacitus: Annals, BK II, 32b-d; BK III, 51a; 51d-52a; BK XV, 162b-c / Histories, BK I, 248c-d 18 Augustine: City of God, BK XIX, CH 16, 521d-522a

20 Aquinas: Summa Theologica, PART I-II, Q 90, A 3, REP 3, 207a-c; Q 95, A 1, ANS, 226c-227c; Q 104, A 4, ANS, 306d-307c 23 Hobbes: Leviathan, PART II, 121a; 155b 25 Montaigne: Essays, 344a-c 35 Locke: Civil Government, CH VI, 36a-42a; CH VII, SECT 83, 43b-c; CH XV, 64c-65d; CH XVI, SECT 180-183, 67b-68b; SECT 188-192, 69a-d 36 Swift: Gulliver, PART I, 29b-31a; PART IV, 166b-167a 38 Montesquieu: Spirit of Laws, BK IV, 13b; BK V, 22d-23a; BK XII, 95c-d; BK XIX, 140a-c; BK XXIII, 189b-c; 190b; 192d-199b; BK XXVI, 216b-217b 38 Rousseau: Inequality, 327c-d / Political Economy, 376b-377a; 377d-378a / Social Contract, BK IV, 439b,d [fn 2] 39 Smith: Wealth of Nations, BK V, 338c-339b; 341c-342a 40 Gibbon: Decline and Fall, 66d-67b; 175c-d 41 Gibbon: Decline and Fall, 73c; 82b-83c; 86b-d; 88d-89a; 92c 42 Kant: Science of Right, 404d; 421a-b 43 Mill: Liberty, 317c-319d 44 Boswell: Johnson, 280c-281a; 304a-b 46 Hegel: Philosophy of Right, PART III, PAR 166, 59d-60a; PAR 180, 62c-63c; PAR 238-241, 76c-77a; PAR 255-256, 79d-80a; ADDITIONS, 146-147, 140b-c / Philosophy of History, INTRO, 172b-d; PART I, 246d-247a; PART II, 277c; PART III, 288c-289b 50 Marx: Capital, 193a-196d; 241a-d; 245a-d 50 Marx-Engels: Communist Manifesto, 427b-428a 54 Freud: Civilization and Its Discontents, 783b-784d, esp 783d-784b / New Introductory Lectures, 868d-871a passim

3. The economics of the family

3a. The wealth of families: the maintenance of the domestic economy

OLD TESTAMENT: Numbers, 27:1-11 / Deuteronomy, 21:15-17 NEW TESTAMENT: I Timothy, 5:8 7 Plato: Republic, BK V, 360c-365d / Laws, BK III, 664a-666a; BK VI, 709a-710a; BK XI, 775d-778b 9 Aristotle: Politics, BK I, CH 3-11, 446d-453d, esp CH 3 [1253b12-14] 447a, CH 4, 447b-c, CH 8-11, 449d-453d; BK II, CH 5 [1264b1-7] 459d; BK III, CH 4 [1277a20-25] 474d 14 Plutarch: Solon, 72b-c / Pericles, 130b-d / Pelopidas, 233a-b / Marcus Cato, 278b-279c; 286b-287d / Aristides-Marcus Cato, 291b-292b / Crassus, 439a-c / Crassus-Nicias, 455b,d / Agis, 650d-651b 15 Tacitus: Annals, BK II, 32b-d 18 Augustine: City of God, BK XIX, CH 14, 520a-d 20 Aquinas: Summa Theologica, PART I-II, Q 105, A 4, ANS and REP 1-4, 318b-321a 25 Montaigne: Essays, 122b-124c; 184a-191c; 458c-462a; 472a-473a 29 Cervantes: Don Quixote, PART I, 148b-149a 35 Locke: Civil Government, CH VI, SECT 72-73, 40d-41a; CH VII, SECT 79-80, 42c-43a; CH XVI, SECT 182-183, 67c-68b; SECT 190-192, 69b-d 36 Sterne: Tristram Shandy, 376b-379a 38 Montesquieu: Spirit of Laws, BK VII, 50a-b; BK XVIII, 129d-132b; BK XXIII, 190a-b; BK XXVI, 216a-b; BK XXVII, 225a-230d 38 Rousseau: Inequality, 350a-b / Political Economy, 367a-368c 39 Smith: Wealth of Nations, INTRO, 1b-c; BK III, 165b-167a; BK V, 383d-384d 40 Gibbon: Decline and Fall, 16c-17d; 66d-67b; 498b-501b passim 41 Gibbon: Decline and Fall, 83a; 86d-89d 43 Mill: Liberty, 319b-d 44 Boswell: Johnson, 147c-148b [fn 3]; 274b-278a; 280c-281a; 282a-b; 289c-d 46 Hegel: Philosophy of Right, PART III, PAR 169-172, 60c-61a; PAR 178-180, 62a-63c; ADDITIONS, 109, 134c; 114, 135b-c / Philosophy of History, PART II, 289a-b 49 Darwin: Descent of Man, 324a-c 50 Marx: Capital, 34c-d; 171d-172a 51 Tolstoy: War and Peace, BK V, 211a-213a; BK VII, 275a-302d passim, esp 275a-278a, 291a-292b, 301b-302d; BK XV, 633a-d; EPILOGUE I, 650d-652a; 654a-655c

3b. The effects of political economy: the family in the industrial system

38 Rousseau: Political Economy, 367a-368c 39 Smith: Wealth of Nations, BK I, 27b-37b, esp 28d-29a, 29d-30d, 34b-c; BK IV, 243b,d; BK V, 383d-384d 43 Mill: Liberty, 319b-d 44 Boswell: Johnson, 197d 46 Hegel: Philosophy of Right, PART III, PAR 253, 79a-c 50 Marx: Capital, 117c-144a passim; 192c-196d; 226d-248c, esp 241a-d; 318a-319a; 375c-376c 50 Marx-Engels: Communist Manifesto, 420d; 423a; 424c; 427b-d

4. The institution of marriage: its nature and purpose

OLD TESTAMENT: Genesis, 1:27-28; 2:18-25; 30:1-24 / Proverbs, 18:22 NEW TESTAMENT: Matthew, 19:3-12 / Mark, 10:1-12 / Luke, 16:18 / I Corinthians, 7 / Ephesians, 5:22-33 / Colossians, 3:18-19 / I Peter, 3:1-7 7 Plato: Republic, BK V, 361b-365d / Statesman, 608a-c / Laws, BK IV, 685a-c; BK VI, 707c-709a 9 Aristotle: Politics, BK I, CH 2 [1252a25-b9] 445b-d; BK VII, CH 16, 539d-541a 12 Epictetus: Discourses, BK III, CH 7, 183b-d; CH 22, 198c-199c

(4. The institution of marriage: its nature and purpose.)

13 Virgil: Aeneid, BK IV [1-172] 167a-171b; BK VII [81-106] 238a-239a; [248-434] 242b-248a; BK XI [336-375] 337a-338a 14 Plutarch: Lycurgus, 39a-40c / Lycurgus-Numa, 62d-64a / Solon, 71d-72a 18 Augustine: Confessions, BK II, PAR 3, 9b-c; BK IV, PAR 2, 19d; BK VI, PAR 22-25, 41d-42d / City of God, BK XIV, CH 21-26, 392b-396c; BK XV, CH 16, 410b-411d / Christian Doctrine, BK III, CH 12, 663a-c; CH 18-20, 664d-665d 19 Aquinas: Summa Theologica, PART I, Q 92, AA 1-2, 488d-490c; Q 98, 516d-519a 22 Chaucer: Wife of Bath’s Prologue [5583-6410] 256a-269b / Merchant’s Tale [9121-9562] 319a-326a / Franklin’s Tale 351b-366a, esp [11041-11117] 351b-352b / Parson’s Tale, PAR 77-80, 540b-542a 25 Montaigne: Essays, 410d-413a 26 Shakespeare: As You Like It, ACT V, SC IV [114-156] 625a-b 29 Cervantes: Don Quixote, PART II, 261c-262a 31 Spinoza: Ethics, PART IV, APPENDIX, XX, 449a 32 Milton: Paradise Lost, BK VIII [357-451] 240a-242a; BK IX [952-959] 268a 35 Locke: Civil Government, CH VII, SECT 77-83, 42b-43c 36 Swift: Gulliver, PART I, 29b 38 Montesquieu: Spirit of Laws, BK XXIII, 187d-188a 38 Rousseau: Inequality, 364d-365b 42 Kant: Science of Right, 418c-420b; 433d-434a 43 Mill: Liberty, 316d-317c 44 Boswell: Johnson, 194a; 289d-290a 46 Hegel: Philosophy of Right, PART II, PAR 75, 31d-32b; PART III, PAR 161-169, 58b-60c; ADDITIONS, 47, 124a-b; 103-108, 133c-134c 49 Darwin: Descent of Man, 579b-581c 51 Tolstoy: War and Peace, BK I, 14b-15a; 55c-59d; BK III, 111a-128d; BK VI, 245d-274a,c; BK VII, 301b-302d; EPILOGUE I, 659d-662a 54 Freud: Civilization and Its Discontents, 784c / New Introductory Lectures, 862d-863b

4a. Monogamy and polygamy

OLD TESTAMENT: Genesis, 16; 29:1-30:24 / Deuteronomy, 17:16-17; 21:15-17 / I Samuel, 25:39-44—(D) I Kings, 25:39-44 / II Samuel, 3:1-5; 11-12—(D) II Kings, 3:1-5; 11-12 / I Kings, 11:1-13—(D) III Kings, 11:1-13 NEW TESTAMENT: I Timothy, 3:2,12 5 Sophocles: Trachiniae [307-489] 172d-174b 5 Euripides: Andromache 315a-326a,c, esp [147-244] 316c-317b / Electra [1030-1040] 336c 6 Herodotus: History, BK I, 32a; 48c; BK IV, 155c-156a; BK V, 160d 14 Plutarch: Lycurgus, 39d-40c / Demetrius, 731a-b / Antony-Demetrius, 780d 18 Augustine: Christian Doctrine, BK III, CH 12, 663a-c; CH 18-22, 664d-666c 22 Chaucer: Wife of Bath’s Prologue [5583-5640] 256a-257a 30 Bacon: New Atlantis, 209b-d 36 Swift: Gulliver, PART IV, 162b-166b, esp 162b, 166a-b 38 Montesquieu: Spirit of Laws, BK V, 28d; BK XV, 112a-b; BK XVI, 116a-120a; BK XXIII, 188c-d; BK XXVI, 218d 40 Gibbon: Decline and Fall, 92c 41 Gibbon: Decline and Fall, 86a; 245b-246c 42 Kant: Science of Right, 419c-420a 43 Mill: Liberty, 311a-312a 46 Hegel: Philosophy of Right, PART III, PAR 167-168, 60b-c; ADDITIONS, 105, 133d-134a / Philosophy of History, PART III, 294c-d 49 Darwin: Descent of Man, 579b-583a, esp 581b-c 51 Tolstoy: War and Peace, EPILOGUE I, 660d-661b 53 James: Psychology, 735a-b 54 Freud: Civilization and Its Discontents, 784b-c

4b. The religious view of marriage: the sacrament of matrimony

OLD TESTAMENT: Genesis, 2:23-24 / Proverbs, 18:22 APOCRYPHA: Tobit passim, esp 6:10-17, 8:1-17, 9:6, 10:1-12—(D) OT, Tobias passim, esp 6:10-22, 8:1-19, 9:12, 10:1-13 NEW TESTAMENT: Matthew, 19:3-12 / Mark, 10:1-12 / John, 2:1-12 / I Corinthians, 7 / Ephesians, 5:22-33 / I Timothy, 4:1-5 / Hebrews, 13:4 5 Aeschylus: Eumenides [210-224] 83b 5 Euripides: Hippolytus 225a-236d 13 Virgil: Aeneid, BK VII [81-106] 238a-239a; [248-434] 242b-248a 18 Augustine: Confessions, BK II, PAR 3, 9b-c; BK IV, PAR 2, 19d / City of God, BK XIV, CH 22, 392d-393b / Christian Doctrine, BK III, CH 18-22, 664d-666c 19 Aquinas: Summa Theologica, PART I, Q 92, AA 2-3, 489d-491b; Q 98, 516d-519a 20 Aquinas: Summa Theologica, PART I-II, Q 102, A 5, REP 3, 283c-292c; Q 105, A 4, ANS and REP 6-9, 318b-321a; PART III, Q 65, A 1, ANS and REP 5, 879c-881d; A 2, ANS and REP 1, 881d-882c; A 3, ANS and REP 1,4, 882d-883d; A 4, ANS and REP 3, 883d-884a,c; PART III SUPPL, Q 95, 1042c-1049d passim 22 Chaucer: Wife of Bath’s Prologue [5583-5749] 256a-258b / Merchant’s Tale [9193-9210] 320a-b / Parson’s Tale, PAR 75, 536a; PAR 77-80, 540b-542a 23 Hobbes: Leviathan, PART IV, 250c; 272d-273a; 276a-b 24 Rabelais: Gargantua and Pantagruel, BK III, 219b-222b 29 Cervantes: Don Quixote, PART I, 124b-c 32 Milton: Paradise Lost, BK VIII [379-560] 240b-244a

38 Montesquieu: Spirit of Laws, BK XXV, 217c-218a; 219b-d 38 Rousseau: Social Contract, BK IV, 439b,d [fn 2] 40 Gibbon: Decline and Fall, 193a-b 41 Gibbon: Decline and Fall, 83d-85c; 177d-178b 44 Boswell: Johnson, 304a-b 46 Hegel: Philosophy of History, PART II, 288c-289b; 294c-d; PART IV, 333c; 353a-b 51 Tolstoy: War and Peace, BK I, 50c; BK XI, 476c-479d passim

4c. Matrimony and celibacy

NEW TESTAMENT: Matthew, 19:10-12 / I Corinthians, 7 7 Plato: Laws, BK IV, 685a-c 12 Epictetus: Discourses, BK III, CH 22, 198c-199c 14 Plutarch: Numa Pompilius, 54c-55a 15 Tacitus: Annals, BK II, 44c; BK III, 51a 18 Augustine: Confessions, BK II, PAR 3, 9b-c; BK VI, PAR 21-25, 41c-42d; BK VIII, PAR 26-27, 60b-c 20 Aquinas: Summa Theologica, PART II-II, Q 186, A 4, 655c-656b; PART III, Q 65, A 4, ANS and REP 3, 883d-884a,c; PART III SUPPL, Q 96, AA 3-5, 1053c-1058a; AA 11-12, 1063d-1065b 22 Chaucer: Wife of Bath’s Prologue [5633-5732] 257a-258b / Second Nun’s Tale 463b-471b, esp [15588-15706] 463b-465b 23 Hobbes: Leviathan, PART IV, 272d-273a; 276b, 278c 24 Rabelais: Gargantua and Pantagruel, BK I, 60c-66b; BK III, 219b-221b 27 Shakespeare: Hamlet, ACT III, SC I [120-157] 48b-c 32 Milton: Paradise Lost, BK IV [736-749] 168b 36 Sterne: Tristram Shandy, 522a-523b 38 Montesquieu: Spirit of Laws, BK XXIII, 189d; 197a-c; BK XXV, 210a-b 40 Gibbon: Decline and Fall, 82a; 193a-c; 533c-d 41 Gibbon: Decline and Fall, 86a; 177d-178a; 422c 43 Mill: Liberty, 308c 46 Hegel: Philosophy of History, PART IV, 333c; 353a-b 49 Darwin: Descent of Man, 315c-d; 327d 50 Marx: Capital, 305b [fn 2] 54 Freud: Group Psychology, 695a-b

4d. The laws and customs regulating marriage: adultery, incest

OLD TESTAMENT: Genesis, 19:30-38; 24; 29; 35:22; 38; 39:7-20; 49:3-4 / Exodus, 20:14,17; 22:16-17; 34:15-16 / Leviticus, 18; 19:29; 20:9-21 / Numbers, 5:12-31; 36 / Deuteronomy, 5:18,21; 7:1-4; 21:10-14; 22:13-30; 24:5; 25:5-10; 27:20-23 / Ruth, 3-4 / II Samuel, 11-13; 16:20-23—(D) II Kings, 11-13; 16:20-23 / Ezra, 10—(D) I Esdras, 10 / Esther, 2:12-14 / Job, 24:15-25 / Proverbs, 5; 6:20-7:27 / Jeremiah, 5:7-9—(D) Jeremias, 5:7-9 APOCRYPHA: Tobit, 4:12-13—(D) OT, Tobias, 4:13 / Ecclesiasticus, 9:1-9; 23:17-28—(D) OT, Ecclesiasticus, 9:1-13; 23:24-38 / Susanna—(D) OT, Daniel, 13 NEW TESTAMENT: Matthew, 5:27-32; 14:3-4; 19:3-9 / Mark, 10:1-12 / Luke, 16:18 / John, 4:16-18; 8:1-11 / Romans, 7:1-3 / I Corinthians, 5-7 / Hebrews, 13:4 4 Homer: Odyssey, BK II, 188a-192d; BK XI [385-461] 247a-c; BK XVIII [250-312] 286d-287b 5 Aeschylus: Seven Against Thebes [734-757] 35b-c / Agamemnon 52a-69d / Choephoroe 70a-80d / Eumenides 81a-91d 5 Sophocles: Oedipus the King 99a-113a,c / Oedipus at Colonus [939-999] 123a-c 5 Euripides: Medea 212a-224a,c / Andromache 315a-326a,c, esp [147-244] 316c-317b / Electra [1008-1123] 336b-337b / Phoenician Maidens [1-87] 378a-379a / Cyclops [175-187] 441d-442a 5 Aristophanes: Clouds [1060-1104] 501c-502a / Ecclesiazusae 615a-628d 6 Herodotus: History, BK I, 2d-3d, 32a; 34a-b; 39b-c; 44c-d; 48c; BK III, 96a-b; 104d-105a; BK IV, 144b, BK V, 160d-161a 7 Plato: Crito, 217a / Republic, BK V, 360d-365d; BK VIII, 403b-d / Timaeus, 442d-443a / Statesman, 605d-608d, esp 608a-c / Laws, BK IV, 685a-c; BK VI, 707b-709a; 710d-711a; 712b-713c; BK VIII, 735b-738c; BK XI, 777b-778a; 780a-c 9 Aristotle: Politics, BK II, CH 1-4, 455b,d-458a, esp CH 4, 457b-458a; CH 9 [1269b13-1270a7] 465d-466c; BK V, CH 4 [1303b40-1304a17] 505c-d; CH 6 [1306a33-b3] 508b; BK VII, CH 16, 539d-541a 12 Epictetus: Discourses, BK I, CH 18, 124b-c; BK II, CH 4, 142a-c; CH 10, 149c-150a 14 Plutarch: Romulus, 21a-22a; 26a-b / Lycurgus, 39a-40c / Lycurgus-Numa, 62d-63d / Solon, 71d-72a; 72d-73a / Cato the Younger, 629a-c / Artaxerxes, 855b-c 15 Tacitus: Annals, BK III, 51a; 53a-d; BK XI, 107b-110a; BK XII, 111a-c; 121d-122a; BK XIV, 141c-d 18 Augustine: City of God, BK XV, CH 16, 410b-411d / Christian Doctrine, BK III, CH 12, 663a-c; CH 18-22, 664d-666c, esp CH 21, 665d-666b 19 Aquinas: Summa Theologica, PART I, Q 92, A 2, REP 3, 489d-490c 20 Aquinas: Summa Theologica, PART I-II, Q 72, A 2, REP 4, 112b-113a; Q 94, A 2, ANS, 221d-223a; Q 105, A 4, ANS and REP 6-9, 318b-321a; PART III SUPPL, Q 95, 1042c-1049d passim 21 Dante: Divine Comedy, HELL, XXX [37-45] 44d-45a; PURGATORY, XXV [109-139] 92c-d 22 Chaucer: Miller’s Prologue [3150-3166] 212a / Miller’s Tale 212b-223b, esp [3221-3232] 213a / Reeve’s Tale [4136-4291] 228b-231b / Merchant’s Tale 319a-338a / Franklin’s Tale [11667-11854] 361b-365a / Parson’s Tale, PAR 75-76, 536a-540a

(4. The institution of marriage: its nature and purpose. 4d. The laws and customs regulating marriage: adultery, incest.)

23 Hobbes: Leviathan, PART II, 155b-c 24 Rabelais: Gargantua and Pantagruel, BK I, 5c-6b; BK III, 140c-141c; 144d-146a; 148d-150d, 154a-156c; 159d-163c; 166a-169d; 173d-200d; BK IV, 248d-250a 25 Montaigne: Essays, 44c-46b passim; 47a-c; 89d-90c; 185d-186c; 409d-434d passim 26 Shakespeare: 1st Henry VI, ACT V, SC V, 31b-32a,c / 2nd Henry VI, ACT I, SC I [1-74] 33b,d-34c / Comedy of Errors, ACT II, SC II [112-148] 154c-d; ACT III, SC I [1-70] 157c-158b / Taming of the Shrew, ACT I, SC I [48-101] 203a-c; ACT II, SC I [37-413] 208c-212c / Romeo and Juliet, ACT II, SC II [142-158] 295d-296a; SC III [55-94] 297a-b; SC VI, 300c-d; ACT III, SC IV-V, 306d-309d / Much Ado About Nothing 503a-531a,c, esp ACT IV, SC I [1-256] 520b-523a / As You Like It, ACT III, SC III, 613d-614d; ACT IV, SC I [127-180] 618b-c 27 Shakespeare: Hamlet, ACT I, SC II [138-159] 33a; SC V [42-91] 37b-d; ACT III, SC IV [39-170] 55a-56b / Merry Wives of Windsor 73a-102d / Troilus and Cressida, ACT III, SC II [173-206] 115b-c / Othello, ACT I, SC III [52-209] 209c-211a; ACT IV, SC III [60-108] 236c-237a / King Lear, ACT IV, SC VI [109-135] 274c-d / Pericles 421a-448a,c, esp ACT I, PROLOGUE-SC II, 421b-425a / Cymbeline 449a-488d, esp ACT II, SC IV-V, 461b-463c, ACT III, SC IV, 466d-468d / Winter’s Tale, ACT I, SC II [186-228] 492a-c, ACT II, SC I [1-117] 501b-502c 29 Cervantes: Don Quixote, PART I, 124a-c; PART II, 270c-271a 30 Bacon: New Atlantis, 209a-d 32 Milton: Paradise Lost, BK XI [708-721] 314b-315a / Samson Agonistes [30-1060] 340a-362b, esp [292-325] 346a-b, [1010-1060] 361b-362b 35 Locke: Civil Government, CH VII, SECT 81-83, 43a-c 36 Swift: Gulliver, PART III, 98b-99a; 127b; PART IV, 166a-b 36 Sterne: Tristram Shandy, 210b-213a; 258b-261a; 374b-376a 37 Fielding: Tom Jones, 297d-298a; 375b-d; 388c-d 38 Montesquieu: Spirit of Laws, BK VII, 48a-50a; BK X, 67a-b; BK XIV, 108a-b; BK XV-XVI, 115c-122a,c; BK XVIII, 132b-c; BK XIX, 141c-142a; BK XXIII, 187d-189d; 193a-197c; BK XXVI, 215b-c; 217c-218d; 219b-221c; 223a-c 38 Rousseau: Social Contract, BK IV, 439b,d [fn 2] 40 Gibbon: Decline and Fall, 92c-d; 579a-b; 650c-d; 742b [n 93]; 750d [n 52] 41 Gibbon: Decline and Fall, 83d-86a; 93c-94a; 174b; 177d-178b; 245b-246a; 319b-d; 759b [n 30] 42 Kant: Science of Right, 419a-420b 43 Mill: Liberty, 311b-312a; 316d-317c; 319b-d 44 Boswell: Johnson, 160a-b; 304a-b; 411d; 429d-430b 46 Hegel: Philosophy of Right, PART III, PAR 163-164, 58d-59d; PAR 168, 60b-c; ADDITIONS, 108, 134b-c; 113, 135a-b / Philosophy of History, PART III, 288c-289a; 294c-d 48 Melville: Moby Dick, 289a-292a 49 Darwin: Descent of Man, 276c; 313c-d; 315c-d; 565a-b; 578b-580c passim; 581d-582c; 584d-585d 50 Marx-Engels: Communist Manifesto, 427d-428a 51 Tolstoy: War and Peace, BK III, 119a-128d; BK IV, 177a-179a; BK VI, 250a-251c; BK VII, 291a-292b; BK XI, 476c-479d; BK XII, 540d-541a; 545d 54 Freud: General Introduction, 531c-d; 555a-b; 583c-d / Civilization and Its Discontents, 784a-d

4e. Divorce

OLD TESTAMENT: Deuteronomy, 24:1-4 / Malachi, 2:11-17—(D) Malachias, 2:11-17 APOCRYPHA: Ecclesiasticus, 7:19—(D) OT, Ecclesiasticus, 7:21 NEW TESTAMENT: Matthew, 5:31-32; 19:3-9 / Mark, 10:2-12 / Luke, 16:18 / Romans, 7:1-3 / I Corinthians, 7:10-16,39 5 Euripides: Medea [131-268] 213b-214b 7 Plato: Laws, BK VI, 712c-713c; BK XI, 780a-c 14 Plutarch: Romulus, 26a-b / Lycurgus-Numa, 62d-63c / Alcibiades, 158b-d / Aemilius Paulus, 215a-b / Pompey, 502d-503a / Cato the Younger, 629a-c 20 Aquinas: Summa Theologica, PART I-II, Q 102, A 5, REP 3, 283c-292c; Q 105, A 4, ANS and REP 8, 318b-321a 25 Montaigne: Essays, 299c 29 Cervantes: Don Quixote, PART II, 261c-262a 30 Bacon: Advancement of Learning, 84b 32 Milton: Paradise Lost, BK IX [952-959] 268a 35 Locke: Civil Government, CH VII, SECT 81-82, 43a-b 36 Swift: Gulliver, PART III, 127b 38 Montesquieu: Spirit of Laws, BK XVI, 120b-122a,c; BK XXVI, 215c; 217c-218d 40 Gibbon: Decline and Fall, 92c 41 Gibbon: Decline and Fall, 84c-85c; 759b [n 30] 42 Kant: Science of Right, 419c-420a; 421c-d 43 Mill: Liberty, 316d-317c 44 Boswell: Johnson, 220d-221a; 304a-b; 411d 46 Hegel: Philosophy of Right, PART III, PAR 176, 61d-62a; ADDITIONS, 105, 133d-134a; 113, 135a-b / Philosophy of History, PART III, 288c-289a 49 Darwin: Descent of Man, 584d-585c 51 Tolstoy: War and Peace, BK IV, 177a-179a; BK V, 203a-d; BK XI, 476c-479d

5. The position of women

5a. The role of women in the family: the relation of husband and wife in domestic government

OLD TESTAMENT: Genesis, 2:18-25; 3:16 / Numbers, 30 / Deuteronomy, 22:13-30; 24:1-4; 25:5-10 / Esther, 1 / Proverbs, 31:10-31 APOCRYPHA: Tobit, 10:12—(D) OT, Tobias, 10:12-13 / Ecclesiasticus, 25-26; 40:19,23—(D) OT, Ecclesiasticus, 25-26; 40:19,23 NEW TESTAMENT: I Corinthians, 11:1-16; 14:34-35 / Ephesians, 5:22-33 / Colossians, 3:18-19 / I Timothy, 2:9-15 / Titus, 2:3-5 / I Peter, 3:1-7 4 Homer: Odyssey, BK III [85-145] 189a-c; BK XVIII [185-289] 286a-287a; BK XIX, 289a-295a,c; BK XX [56-90] 296d-297a; BK XXIII [205-309] 314b-315b; BK XXIV [191-202] 319a 5 Aeschylus: Seven Against Thebes [181-202] 29a-b 5 Sophocles: Ajax [284-294] 145d 5 Euripides: Medea [131-268] 213b-214b / Andromache [147-244] 316c-317b / Electra [1008-1123] 336b-337b / Iphigenia at Aulis [1146-1208] 435c-436a 5 Aristophanes: Lysistrata 583a-599a,c / Thesmophoriazusae 600a-614d 6 Herodotus: History, BK II, 56c; BK IV, 143b-144b, 153a-b; BK V, 160d-161a; 167b-d 7 Plato: Meno, 174d-175d / Republic, BK V, 356b-365d / Laws, BK VII, 721d-722d 9 Aristotle: Ethics, BK V, CH 6 [1134b8-17] 382b-c; CH 11 [1138b5-14] 387a,c; BK VIII, CH 7 [1158b12-28] 410c-d; CH 10 [1160b32-1161a2] 413a-b; CH 11 [1161a23-24] 413c; CH 12 [1162a15-33] 414c-d / Politics, BK I, CH 2 [1252a26-b1] 445c-d; CH 5 [1254b12-16] 448b; CH 12, 453d-454a; CH 13 [1259b30-1260a30] 454b-d; BK II, CH 9 [1269b12-1270a14] 465d-466b; BK III, CH 4 [1277a20-25] 474d; BK V, CH 11 [1313b33-42] 516c; BK VI, CH 8 [1323a2-6] 526d 14 Plutarch: Lycurgus, 39a-41a / Lycurgus-Numa, 62d-63c / Themistocles, 99a-b / Marcus Cato, 286b-c / Agis, 654c-655a / Marcus Brutus, 807b-d 18 Augustine: Confessions, BK IX, PAR 19-22, 67a-d; BK XII, PAR 47, 123d / City of God, BK XIX, CH 14, 520c-d 19 Aquinas: Summa Theologica, PART I, Q 92, AA 1-3, 488d-491b 20 Aquinas: Summa Theologica, PART III, Q 6, A 1, REP 3, 740b-741b 21 Dante: Divine Comedy, PARADISE, XV [97-135] 129b-d 22 Chaucer: Troilus and Cressida, BK II, STANZA 108, 35b / Miller’s Prologue [3150-3166] 212a / Tale of Man of Law 236b-255b, esp [4701-4707] 239a / Wife of Bath’s Prologue [5583-6410] 256a-269b, esp [5893-5914] 261a-b / Tale of Wife of Bath 270a-277a, esp [6619-6627] 273a-b / Summoner’s Tale [7571-7582] 290a / Clerk’s Tale 296a-318a, esp [9053-9088] 317a-318a / Merchant’s Tale 319a-338a / Franklin’s Tale 351b-366a, esp [11041-11114] 351b-352b / Shipman’s Tale 383b-390b, esp [13093-13107] 386a / Tale of Melibeus, PAR 14-16, 405a-407b / Nun’s Priest’s Tale [15262-15272] 457a / Manciple’s Tale [17088-17103] 490a / Parson’s Tale, PAR 79-80, 541a-542a 23 Hobbes: Leviathan, PART II, 109c-110b 25 Montaigne: Essays, 84a-b; 89d-90c; 188c-191c; 358b-362a; 409d-434d, esp 413a-416c, 428a-d; 472a-473a 26 Shakespeare: Comedy of Errors, ACT I, SC I [6-43] 152a-c; SC II [112-148] 154c-d / Taming of the Shrew 199a-228a,c, esp ACT V, SC II [136-185] 227d-228a,c / Merchant of Venice, ACT III, SC II [150-187] 421c-d / 1st Henry IV, ACT II, SC III [39-120] 443c-444b / Julius Caesar, ACT II, SC I [234-309] 577a-c 27 Shakespeare: Troilus and Cressida, ACT III, SC II [173-193] 115b-c / Othello, ACT I, SC III [175-189] 210d-211a; ACT IV, SC III [60-108] 236c-237a 29 Cervantes: Don Quixote, PART II, 270c-271b 32 Milton: Paradise Lost, BK IV [288-301] 158b-159a; [440-502] 162a-163a; [634-653] 166a-b; BK VIII [452-594] 242a-245a; BK IX [226-269] 252a-253a; BK X [144-156] 277b; [182-196] 278b; [867-936] 293b-294b / Samson Agonistes [871-902] 358b-359a; [997-1060] 361b-362b 35 Locke: Civil Government, CH VI, SECT 52-53, 36a-c; SECT 65, 38d-39a; CH VII, SECT 77-86, 42b-44a passim 36 Swift: Gulliver, PART III, 98b-99a 36 Sterne: Tristram Shandy, 210b-213a 37 Fielding: Tom Jones, 100b-102a; 120c-121a,c; 126d-127b; 219a-b; 229b-233d; 235b-238d 38 Montesquieu: Spirit of Laws, BK VII, 50d; BK XVI, 118a-119c; 120a; BK XXIII, 187d-188c; BK XXVI, 217d-218a 38 Rousseau: Inequality, 327c-d; 345d-346a; 350b-c / Political Economy, 367d-368a 40 Gibbon: Decline and Fall, 92c-93b 41 Gibbon: Decline and Fall, 83d-86d, esp 83d-84a; 522d; 759b [n 30-31] 42 Kant: Science of Right, 404d; 418c-420a 43 Mill: Liberty, 317c-d / Representative Government, 387d-389b passim 44 Boswell: Johnson, 160a-b; 165b-c; 274d-277d; 293d; 297a-b; 301d-302a; 304a-b; 411d; 429d-430a 46 Hegel: Philosophy of Right, PART III, PAR 165-166, 59d-60a / Philosophy of History, PART III, 288c-289a 48 Melville: Moby Dick, 289a-292a 49 Darwin: Descent of Man, 579b-580c passim; 582c; 584c-585c 51 Tolstoy: War and Peace, BK I, 13a-15a; 55c-59d; BK VI, 263b-264b; BK XI, 490a-493d; EPILOGUE I, 659d-662a

(5. The position of women, 5a. The role of women in the family: the relation of husband and wife in domestic government.)

52 Dostoevsky: Brothers Karamazov, BK II, 46a-48b; BK V, 112a-113b 54 Freud: Group Psychology, 692b / Civilization and Its Discontents, 783d-784a

5b. The status of women in the state: the right to citizenship, property, education

OLD TESTAMENT: Numbers, 27:1-11 4 Homer: Odyssey, BK XI [385-461] 247a-c 5 Aeschylus: Seven Against Thebes [181-202] 29a-b 5 Euripides: Medea [410-445] 215d 5 Aristophanes: Thesmophoriazusae 600a-614d / Ecclesiazusae 615a-628d 6 Herodotus: History, BK I, 39b-c; BK II, 56c; BK IV, 128c-d; 143b-144b; 154b 7 Plato: Republic, BK V, 356b-365d; BK VIII, 401b-c / Timaeus, 442d / Laws, BK VI, 710d-711d; BK VII, 716b-717a; 721d-722c 9 Aristotle: Politics, BK II, CH 1-4, 455b,d-458a; CH 9 [1269b13-1270a33] 465d-466c; BK IV, CH 15 [1300a4-8] 500d; BK V, CH 11 [1313b33-42] 516c; BK VI, CH 4 [1319b26-33] 523b; CH 8 [1322b38-1323a6] 526d; BK VII, CH 16, 539d-541a / Rhetoric, BK I, CH 5 [1361a6-12] 601c 13 Virgil: Aeneid, BK V [604-699] 202b-205b 14 Plutarch: Lycurgus, 39a-41a / Numa Pompilius, 54a-55a / Lycurgus-Numa, 62d-63c / Solon, 72c / Pericles, 133a-d / Coriolanus, 189d-191c / Agis, 650d-651b / Marcus Brutus, 811c-d 15 Tacitus: Annals, BK II, 44b-c; BK III, 53a-d; BK XII, 117d / Histories, BK IV, 285d-286a 20 Aquinas: Summa Theologica, PART I-II, Q 105, A 2, REP 2, 309d-316a 23 Hobbes: Leviathan, PART II, 109c-110b 24 Rabelais: Gargantua and Pantagruel, BK I, 60c-66b 25 Montaigne: Essays, 59d-60a; 399c-d 27 Shakespeare: Coriolanus, ACT V, SC III, 387a-389b 32 Milton: Samson Agonistes [871-902] 358b-359a 35 Locke: Civil Government, CH VII, SECT 82, 43b; CH XVI, SECT 183, 67d-68b 36 Swift: Gulliver, PART III, 98b-99a; PART IV, 166b 36 Sterne: Tristram Shandy, 210b-213a 37 Fielding: Tom Jones, 7b-c; 283b-c 38 Montesquieu: Spirit of Laws, BK VII, 47c-50d; BK XII, 90c-d; BK XIV, 107d-108c; BK XVI, 116a-122a,c; BK XIX, 137a; 137c-138c; 145c; BK XXVI, 215b-216a 38 Rousseau: Inequality, 327c-d 39 Smith: Wealth of Nations, BK III, 165b-166a; BK V, 340b-c 40 Gibbon: Decline and Fall, 61b-c; 122c-125b, esp 122c; 533b-535d, esp 533b-534a; 557c-d; 649c-652a 41 Gibbon: Decline and Fall, 14d-16a; 84a-b; 87d-88c passim; 89c; 164a-b; 170b-171c; 174b-c; 182a-183b 42 Kant: Science of Right, 419c-420a; 436d-437c 43 CONSTITUTION OF THE U.S.: AMENDMENTS, XIX, 19d 43 Mill: Liberty, 317c-d / Representative Government, 387d-389b 44 Boswell: Johnson, 257d; 259d-260a; 274d-277d; 289c; 312a; 391c-392a 46 Hegel: Philosophy of Right, PART III, PAR 166, 59d-60a; ADDITIONS, 107, 134a-b 50 Marx-Engels: Communist Manifesto, 423a; 427c-428a

5c. Women in relation to war

OLD TESTAMENT: Deuteronomy, 21:10-14 / Judges, 4-5 APOCRYPHA: Judith, 8-16—(D) OT, Judith, 8-16 4 Homer: Iliad, BK III [155-162] 11c; BK VI [146-160] 20c; BK XXII [405-515] 159c-160d; BK XXIV [707-804] 178d-179d / Odyssey, BK II, 188a-192d 5 Aeschylus: Persians [1-139] 15a-16d / Seven Against Thebes [79-263] 28a-30a / Agamemnon [399-455] 56b-57a; [855-922] 61b-d 5 Euripides: Medea [247-268] 214b / Trojan Women 270a-281a,c / Helen 298a-314a,c / Andromache [91-116] 316a-b / Iphigenia at Aulis 425a-439d 5 Aristophanes: Lysistrata 583a-599a,c 6 Herodotus: History, BK I, 2a; BK II, 121c-d; 123c; BK IV, 143b-144b; 153a-b; BK VIII, 232b 7 Plato: Republic, BK V, 356b-368c / Critias, 479c-480a / Laws, BK VI, 713b-c; BK VII, 721d-722c; 726a-c; BK VIII, 734a-735a 9 Aristotle: Politics, BK II, CH 9 [1269b13-1270a14] 465d-466b 10 Hippocrates: Airs, Waters, Places, PAR 17, 16a-b 13 Virgil: Aeneid, BK I [490-493] 116b; BK II [567-623] 140a-141b; BK V [605-699] 202b-205b, BK XI [486-915] 341b-353a 14 Plutarch: Theseus, 10b-11c / Romulus, 21a-24d / Coriolanus, 189d-191c / Pyrrhus, 328c-330a / Antony, 756c-779c, esp 760c-d, 767c-774a / Marcus Brutus, 811c-d 15 Tacitus: Annals, BK I, 12b-d; 20b-c; BK II, 26b-c; BK III, 53a-d; BK XIV, 150a-b / Histories, BK IV, 271c-d 22 Chaucer: Knight’s Tale [859-1004] 174a-176b 24 Rabelais: Gargantua and Pantagruel, BK III, 140c-141c; 144b-c 26 Shakespeare: King John, ACT III, SC I [299-338] 389b-c / 1st Henry IV, ACT II, SC III [77-120] 444a-b / 2nd Henry IV, ACT I, SC III, 477d-478c

27 Shakespeare: Troilus and Cressida, ACT III, SC II [163-206] 115b-c / Coriolanus, ACT V, SC III, 387a-389b 35 Locke: Civil Government, CH XVI, SECT 182-183, 67c-68b 39 Smith: Wealth of Nations, BK V, 301b-c 40 Gibbon: Decline and Fall, 93a-b; 509d-510b 41 Gibbon: Decline and Fall, 437b-c; 551d-552c 49 Darwin: Descent of Man, 565a-b 51 Tolstoy: War and Peace, BK I, 13a-14b; 55c-59d; BK II, 76a-b; 90c-91a; BK V, 222d-223a; BK IX, 367c-369a; BK X, 392a-b; 397a-398c; 410c-421c; BK XI, 485a-488c; 518b-c; 528b-531d; BK XII, 538a-539c; BK XIII, 580c-d

6. Parents and children: fatherhood, motherhood

OLD TESTAMENT: Exodus, 20:5-6,12 / Proverbs, 20:20 / Jeremiah, 31:29-30—(D) Jeremias, 31:29-30 / Ezekiel, 18—(D) Ezechiel, 18 APOCRYPHA: Tobit—(D) OT, Tobias / Ecclesiasticus, 3:1-16—(D) OT, Ecclesiasticus, 3:1-16 4 Homer: Iliad, BK XXII [429-515] 159d-160d / Odyssey, BK II, 188a-192d; BK XI [458-540] 247c-248b; BK XV-XVI, 266a-276d 5 Euripides: Medea [1081-1115] 221b-c 6 Herodotus: History, BK VI, 212c-213a 6 Thucydides: Peloponnesian War, BK II, 398c-d 7 Plato: Laches, 29b / Symposium, 165b-167a / Crito, 214c 9 Aristotle: Ethics, BK VIII, CH 12 [1161b16-32] 414a-b / Politics, BK I, CH 12, 453d-454a; BK II, CH 3 [1262a14-24] 457a; BK VII, CH 16-17, 539d-542a,c / Rhetoric, BK I, CH 5 [1360b9-1361a11] 601a-c 10 Galen: Natural Faculties, BK I, CH 12, 173b-c 12 Epictetus: Discourses, BK II, CH 22, 198c-199c 13 Virgil: Aeneid, BK VI [679-698] 229a-b; BK VIII [508-519] 272b-273a; BK IX [224-313] 285a-287a 18 Augustine: Confessions, BK V, PAR 15, 31a-c 19 Aquinas: Summa Theologica, PART I, Q 27, A 2, 154c-155b; Q 28, A 4, ANS and REP 5, 160c-161d; Q 30, A 2, ANS and REP 1-2, 168a-169b; Q 31, A 2, 172b-173c; Q 32, A 2, ANS and REP 2, 178a-179b; A 3, ANS and REP 4-5, 179b-180b; Q 33, 180d-185a; Q 39, A 8, 210a-213a; QQ 40-42, 213a-230a passim; Q 43, A 4, 232c-233a; Q 93, A 6, REP 2, 496b-498a; Q 119, A 2, REP 2, 607b-608d 20 Aquinas: Summa Theologica, PART I-II, Q 81, 162d-167d passim 25 Montaigne: Essays, 184a-b; 191c-192d 26 Shakespeare: 1st Henry VI, ACT IV, SC V-VII, 23d-26a / 3rd Henry VI, ACT II, SC V [55-122] 82b-d 27 Shakespeare: King Lear, ACT I, SC I [1-22] 247d-248a 30 Bacon: New Atlantis, 207c-208d 32 Milton: Paradise Lost, BK V [388-403] 183b-184a; BK X [182-196] 278b 35 Locke: Civil Government, CH VI, 36a-42a 36 Swift: Gulliver, PART I, 29b-31a; PART IV, 165b-167a 36 Sterne: Tristram Shandy, 191b-192a; 210b-213a; 352a-353b; 400a-402a 37 Fielding: Tom Jones, 44b-d; 305b 38 Rousseau: Inequality, 364d-365b / Political Economy, 367a-368c / Social Contract, BK I, 387d-388a 42 Kant: Science of Right, 420b-421c 44 Boswell: Johnson, 510b-c 46 Hegel: Philosophy of Right, PART III, PAR 173, 61a-b 49 Darwin: Descent of Man, 579d-580a 51 Tolstoy: War and Peace 52 Dostoevsky: Brothers Karamazov, BK XII, 395a-398d 53 James: Psychology, 189a; 717b 54 Freud: Narcissism, 406b-c / New Introductory Lectures, 863a-c; 876a-d

6a. The desire for offspring

OLD TESTAMENT: Genesis, 15:1-6; 19:30-38; 25:19-26; 30:1-24 / I Samuel, 1:1-2:11—(D) I Kings, 1:1-2:11 APOCRYPHA: Tobit, 8:4-8—(D) OT, Tobias, 8:4-10 NEW TESTAMENT: Luke, 1:5-25 5 Euripides: Medea [1081-1115] 221b-c / Ion 282a-297a,c / Andromache 315a-326a,c, esp [309-420] 318a-d 6 Herodotus: History, BK I, 32a-b 7 Plato: Symposium, 165b-167a / Laws, BK IV, 685a-c; BK VI, 708a-b 9 Aristotle: Politics, BK I, CH 2 [1252a27-30] 445c 12 Epictetus: Discourses, BK II, CH 22, 198c-199c 13 Virgil: Aeneid, BK I [657-722] 121a-123a; BK IV [296-330] 175a-176a 14 Plutarch: Cato the Younger, 629a-c 15 Tacitus: Annals, BK III, 51a; BK XV, 162b-c 18 Augustine: Confessions, BK II, PAR 6, 10a-b; BK IV, PAR 2, 19d / City of God, BK XIV, CH 21-22, 392b-393b / Christian Doctrine, BK III, CH 12, 663a-c 19 Aquinas: Summa Theologica, PART I, Q 98, A 2, 517d-519a 20 Aquinas: Summa Theologica, PART I-II, Q 84, A 4, ANS, 176d-178a; PART III, Q 65, A 1, 879c-881d 23 Hobbes: Leviathan, PART II, 155b 25 Montaigne: Essays, 484c 27 Shakespeare: Sonnets, I-XVII, 586a-588d 30 Bacon: Advancement of Learning, 72c-73a 31 Spinoza: Ethics, PART IV, APPENDIX, XX, 449a 32 Milton: Paradise Lost, BK IV [720-775] 168a-169a; BK X [966-1053] 295b-297a 36 Swift: Gulliver, PART IV, 165b-166b 36 Sterne: Tristram Shandy, 522a-523a; 549a 37 Fielding: Tom Jones, 21c-d 38 Rousseau: Inequality, 364d-365b

(6. Parents and children: fatherhood, motherhood. 6a. The desire for offspring.)

39 Smith: Wealth of Nations, BK I, 29d-30d 44 Boswell: Johnson, 293d 46 Hegel: Philosophy of Right, PART III, PAR 161, 58b 54 Freud: Instincts, 415a-b / New Introductory Lectures, 860d-861a; 863a-b

6b. Eugenics: control of breeding; birth control

6 Herodotus: History, BK IV, 143b-c 7 Plato: Republic, BK V, 361c-363b; BK VIII, 403a-d / Timaeus, 443a / Statesman, 605d-608d, esp 608a-c / Laws, BK V, 693a-c; BK VI, 707b-709a; 712b-713c 9 Aristotle: History of Animals, BK VII, CH 3 [583a14-25] 108d / Politics, BK II, CH 6 [1265a38-b18] 460d-461a; CH 9 [1270a39-b6] 466c; CH 10 [1272a23-24] 468c; BK VII, CH 16, 539d-541a 14 Plutarch: Lycurgus, 39a-40c / Solon, 71d-72a / Cato the Younger, 629a-c 15 Tacitus: Annals, BK III, 51a 19 Aquinas: Summa Theologica, PART I, Q 99, A 2, REP 2, 520a-d 22 Chaucer: Parson’s Tale, PAR 35, 520b 30 Bacon: New Atlantis, 207b-209d 36 Swift: Gulliver, PART IV, 166a-b; 168a-b 36 Sterne: Tristram Shandy, 193b-194b; 271b 38 Montesquieu: Spirit of Laws, BK XXIII, 187d; 190a-b; 191c-d; 192a-b; 192d-199b 38 Rousseau: Inequality, 335a-b; 364d-365a 40 Gibbon: Decline and Fall, 175c 41 Gibbon: Decline and Fall, 83c 43 Mill: Liberty, 319b-d / Representative Government, 426d-427a 49 Darwin: Descent of Man, 267b-c; 275d-277c, esp 276d-277a; 323b-328a; 391d-394a,c; 578a-579a; 581c-d; 583a; 596b-d

6c. The condition of immaturity

NEW TESTAMENT: I Corinthians, 13:10-11 7 Plato: Lysis, 16c-17c / Protagoras, 46b-d / Euthydemus, 67a / Republic, BK II, 320c-321d; BK IV, 353b-d; BK V, 366a-c; BK VII, 399c-401a / Philebus, 611c-d / Laws, BK II, 653a-c; BK VII, 723c-d 8 Aristotle: Physics, BK VI, CH 3 [247b13-248a6] 330c-d 9 Aristotle: History of Animals, BK VIII, CH 1 [588a25-b5] 114b,d / Parts of Animals, BK IV, CH 10 [686a5-30] 218a-c / Ethics, BK I, CH 3 [1094b27-1095a11] 340a; CH 9 [1099b32-1100a9] 345b-c; BK III, CH 12 [1119a35-b19] 366a,c; BK IV, CH 9 [1128b15-20] 376a; BK V, CH 6 [1134b8-17] 382b-c; BK VI, CH 8 [1142a12-19] 391b; BK VII, CH 8 [1153a27-35] 404c-d; BK VIII, CH 3 [1156a22-b5] 407d-408a; BK X, CH 3 [1174a1-4] 428b / Politics, BK I, CH 12, 453d-454a; BK III, CH 5 [1278a3-6] 475a-b; BK VII, CH 9 [1329a2-17] 533b-c; CH 14 [1332b36-41] 537c-d; CH 15 [1334a8-28] 539b-d; CH 17, 541a-542a,c / Rhetoric, BK II, CH 12, 636a-d 12 Lucretius: Nature of Things, BK V [222-234] 64a 12 Epictetus: Discourses, BK I, CH 6, 182b 12 Aurelius: Meditations, BK I, SECT 17, 255d-256d 14 Plutarch: Alexander, 540b,d-549c 18 Augustine: Confessions, BK I, PAR 7-31, 2c-9a; BK II, PAR 3-9, 9b-11a / City of God, BK XX, CH 16, 573b-574a 19 Aquinas: Summa Theologica, PART I, QQ 100-101, 520d-523d; PART I-II, Q 34, A 1, REP 2, 768c-769d; Q 40, A 6, 796c-797a 20 Aquinas: Summa Theologica, PART I-II, Q 94, A 1, REP TO CONTRARY, 221a-d; Q 95, A 1, 226c-227c 21 Dante: Divine Comedy, PURGATORY, XVI [85-96] 77d 23 Hobbes: Leviathan, PART I, 60b; 78b; PART II, 132b-c 24 Rabelais: Gargantua and Pantagruel, BK I, 9c-11d; 14c-18b; 24a-30c; BK II, 74b-75c 25 Montaigne: Essays, 43a-c; 63d-79c passim, esp 72b-75a; 414a-d 27 Shakespeare: Troilus and Cressida, ACT III, SC I [163-173] 115b 35 Locke: Civil Government, CH VI, SECT 54-75, 36c-42a passim; CH VII, SECT 79-81, 42c-43a; CH XV, SECT 170, 64d-65a / Human Understanding, BK II, CH XXXIII, SECT 8-10, 249c-d 37 Fielding: Tom Jones, 36a-54c, esp 36a-38b, 53b-54c 38 Montesquieu: Spirit of Laws, BK XX, 189b 38 Rousseau: Social Contract, BK I, 387d-388a, 389c 43 Mill: Liberty, 271d-272a 46 Hegel: Philosophy of Right, PART III, PAR 159, 58a; PAR 173-175, 61a-d; ADDITIONS, 68, 126d-127a; 111-112, 134d-135a 51 Tolstoy: War and Peace, BK I, 20c-26a, 35b-37d; BK II, 132b-c; BK IV, 192d-193c; BK VI, 252d-254c; 269c-270a; BK IX, 381b-c; 382a-384b; BK XII, 559d; BK XIV, 592d-604b 52 Dostoevsky: Brothers Karamazov, BK IV, 90b-92b; 100c-109a,c; BK X, 272a-297d; EPILOGUE, 408a-412d 53 James: Psychology, 206b-207a 54 Freud: Origin and Development of Psycho-Analysis, 15a-18a / Sexual Enlightenment of Children 119a-122a,c / Interpretation of Dreams, 191b-193a; 238c-239a; 241b-243c / Narcissism, 400a / General Introduction, 495a-496b passim; 526d-532a, esp 526d-527c, 530d-532a; 572d-576d; 579b-584d, esp 579b-580d; 591a-d; 592c; 594d-599b; 612d-614b / Beyond the Pleasure Principle, 641d-643c; 644d-645a; 651b-c / Group Psychology, 685b-d; 693a-c / Inhibitions, Symptoms, and Anxiety, 724a-727c; 737c-740c; 741b; 743a-d; 746c-747a; 751d-753c / Civilization and Its Discontents, 768b-c / New Introductory Lectures, 855b-861c passim; 868d-870c

6d. The care and government of children: the rights and duties of the child; parental despotism and tyranny

OLD TESTAMENT: Genesis, 9:21-26 / Exodus, 12:26-27; 20:12; 21:15,17 / Leviticus, 19:3 / Deuteronomy, 5:16; 6:6-7; 21:15-23 / Proverbs, 1:8-9; 3:12; 6:20-23; 13:1,24; 15:5; 19:18; 20:20; 22:6,15; 23:13-24; 28:24; 29:15,17; 30:17 / Zechariah, 13:3—(D) Zacharias, 13:3 APOCRYPHA: Tobit, 4:1-5—(D) OT, Tobias, 4:1-6 / Ecclesiasticus, 3:1-18; 4:30; 7:23-28; 30:1-13; 42:9-11—(D) OT, Ecclesiasticus, 3:1-20; 4:35; 7:25-30; 30:1-13; 42:9-11 NEW TESTAMENT: Matthew, 10:35-37; 15:3-6 / Luke, 2:51-52; 12:51-53 / II Corinthians, 12:14 / Galatians, 4:1-2 / Ephesians, 6:1-4 / Colossians, 3:20-21 / I Timothy, 5:8 5 Aeschylus: Eumenides 81a-91d 5 Sophocles: Oedipus the King [1458-1530] 112c-113a,c / Oedipus at Colonus 114a-130a,c / Antigone [626-767] 136c-137d / Electra 156a-169a,c / Trachiniae [1157-1278] 180a-181a,c 5 Euripides: Alcestis [280-325] 239c-240a; [611-738] 242c-243c / Heracles Mad [562-584] 369d-370a; [622-636] 370c / Phoenician Maidens 378a-393d, esp [1485-1766] 391a-393d / Orestes 394a-410d 5 Aristophanes: Clouds [791-888] 498b-499b; [1321-1451] 504c-506b / Birds [1337-1371] 558d-559b; [1640-1675] 562b-c 6 Herodotus: History, BK III, 76a; BK IV, 155c-156a; BK V, 160d-161a; BK VIII, 281c 7 Plato: Lysis, 16c-17c / Laches, 26a-27d / Protagoras, 42d-43d; 45d-47c / Symposium, 165c-166b / Meno, 186a-187b / Euthyphro, 192a-c / Crito, 214c; 216d-217d / Republic, BK II, 321b-c; BK V, 360d-365d / Timaeus, 442d-443a / Laws, BK III, 672d-673d; BK IV, 683b-c; BK V, 686d-688b, esp 687d-688a; BK VII, 713c-716c; 723c-d; BK IX, 750d-751b; 755a-757c; BK XI, 779b-781c / Seventh Letter, 804a 9 Aristotle: History of Animals, BK VII, CH 1 [581b11-22] 107b / Ethics, BK III, CH 12 [1119a33-b18] 366a,c; BK V, CH 6 [1134a8-17] 382b-c; BK VIII, CH 10 [1160b23-32] 413a; BK IX, CH 2, 417c-418b; BK X, CH 9 [1180a14-b14] 434d-435c / Politics, BK I, CH 12-13, 453d-455a,c passim; BK III, CH 6 [1278b30-1279a2] 476a-b; BK IV, CH 11 [1295b14-20] 495d; BK VII, CH 15 [1334a8-28] 539b-d; CH 17, 541a-542a,c; BK VIII, CH 3 [1338b30-38] 543c-d 12 Epictetus: Discourses, BK I, CH 11, 116d-118d; CH 23, 128c-d; BK III, CH 22, 198c-199c 12 Aurelius: Meditations, BK I, 253a-256d 13 Virgil: Eclogues, IV [60-64] 15b / Aeneid, BK VIII [508-519] 272b-273a; BK IX [224-313] 285a-287a 14 Plutarch: Lycurgus, 40c-41a / Fabius, 152b-d / Coriolanus, 174b,d-175a; 189d-191d / Marcus Cato, 286c-287b 18 Augustine: Confessions, BK I, PAR 18, 5c-d; BK II, PAR 3-8, 9b-10d / City of God, BK XIX, CH 14, 520a-d 20 Aquinas: Summa Theologica, PART I-II, Q 94, A 2, ANS, 221d-223a; Q 95, A 1, ANS, 226c-227c; Q 105, A 4, ANS, 318b-321a; PART II-II, Q 26, AA 9-11, 517a-519a 22 Chaucer: Physician’s Tale [12006-12038] 367b-368a 23 Hobbes: Leviathan, PART II, 109c-110b; 121a; 137d; 155b 24 Rabelais: Gargantua and Pantagruel, BK I, 14c-18b; BK II, 74b-75c, 81a-83b; BK III, 219b-222b 25 Montaigne: Essays, 43a-c; 63d-79c passim, esp 63d-64b, 66c-67a; 83a-c; 183c-192d, esp 183d-185d; 344a-c; 534a-d 26 Shakespeare: 3rd Henry VI, ACT II, SC II [1-55] 78d-79b / Titus Andronicus, ACT V, SC III [35-64] 196d-197a / Romeo and Juliet 285a-319a,c, esp ACT III, SC V [127-215] 308c-309c / Midsummer-Night’s Dream, ACT I, SC I [1-121] 352a-353c / 1st Henry IV, ACT III, SC II, 452d-454d 27 Shakespeare: Othello, ACT I, SC III [175-189] 210d-211a / King Lear 244a-283a,c, esp ACT I, 244a-254c / Cymbeline, ACT I, SC I [125-158] 451a-c 29 Cervantes: Don Quixote, PART II, 218c-220c; 251b; 261c-262a 30 Bacon: New Atlantis, 207b-209d 31 Spinoza: Ethics, PART IV, APPENDIX, XX, 449a 35 Locke: Civil Government, CH VI, SECT 52-CH VII, SECT 81, 36a-43a; CH XV, SECT 170, 64d-65a; SECT 173-174, 65c-d / Human Understanding, BK I, CH III, SECT 9, 106a-b; SECT 12, 107b-d; BK II, CH XXXIII, SECT 7-10, 249b-d 36 Swift: Gulliver, PART I, 29b; PART IV, 166a-167a 36 Sterne: Tristram Shandy, 191b-192a; 250b-251a; 400a-402a; 410a-411a; 423b-424b 37 Fielding: Tom Jones, 35a-49a,c; 65b-c; 108c-110c; 120c-121a,c; 124a-126c; 136a-c; 217d-219c; 283c-d; 310b-313b; 321b-324b; 338d-345d; 359b-364d 38 Montesquieu: Spirit of Laws, BK V, 22d-23a; BK XXIII, 187d-188a; 189b-d; BK XXVI, 216a-217b; 220a-b 38 Rousseau: Inequality, 326c-d; 357a-b; 365a-b / Political Economy, 367a-368c; 377a / Social Contract, BK I, 387d-388a; 389c 39 Smith: Wealth of Nations, BK I, 29d-30d; BK V, 338c-d 41 Gibbon: Decline and Fall, 45b-c; 82b-83c 42 Kant: Science of Right, 404d; 420b-422d 43 Mill: Liberty, 316d-319d passim, esp 317d 44 Boswell: Johnson, 199d-200d; 247c-d; 301d-302a; 424d-425a 46 Hegel: Philosophy of Right, PART III, PAR 159, 58a; PAR 173-175, 61a-d; ADDITIONS, 111, 134d-135a / Philosophy of History, PART I, 211d-212c; PART III, 288c-289b

(6. Parents and children: fatherhood, motherhood. 6d. The care and government of children: the rights and duties of the child; parental despotism and tyranny.)

50 Marx: Capital, 193a-194b; 241a-d 50 Marx-Engels: Communist Manifesto, 427c 51 Tolstoy: War and Peace, BK I, 2c-3a; 22b-23a; 34d-35b; 47b-48d; BK III, 119a-128d; BK IV, 192b-193d; BK V, 207b-208a; 210b-211a; BK VI, 252d-254c; 271c-274a,c; BK VII, 291a-292b; BK VIII, 305b-307d; 324b-325c; 335d-336a; BK IX, 356b-358b; 381b-c; 382a-384b; BK X, 406c-410c; EPILOGUE I, 659d-674a,c passim 52 Dostoevsky: Brothers Karamazov, BK I, 2d-11a; BK XI, 370b-d; 395a-398d 54 Freud: Origin and Development of Psycho-Analysis, 17a-18a / Sexual Enlightenment of Children 119a-122a,c passim / Interpretation of Dreams, 244a-c / Narcissism, 406b-c / General Introduction, 573b-d / Inhibitions, Symptoms, and Anxiety, 751d / Civilization and Its Discontents, 794c-795a, esp 795b [fn 2] / New Introductory Lectures, 832b-c; 834b-c; 868d-871a, esp 869b-c, 870a-c; 876c

6e. The initiation of children into adult life

NEW TESTAMENT: Luke, 2:41-52 4 Homer: Odyssey, BK I-II, 183a-192d; BK XI [487-540] 247d-248b 6 Herodotus: History, BK IV, 125c-126a; 155c-156a 9 Aristotle: Ethics, BK III, CH 12 [1119a33-b18] 366a,c 12 Aurelius: Meditations, BK I, 253a-256d 14 Plutarch: Lycurgus, 41b-42b 18 Augustine: Confessions, BK II, PAR 3-8, 9b-10d 25 Montaigne: Essays, 63d-79c passim, esp 72b-75a; 156d-158a,c; 184a-191c, esp 187a-c 26 Shakespeare: Two Gentlemen of Verona, ACT I, SC III [1-42] 232c-d / 2nd Henry IV, ACT V, SC II, 497d-499b 27 Shakespeare: Hamlet, ACT I, SC III [52-136] 34d-35d / Cymbeline, ACT IV, SC IV, 478b-d 30 Bacon: New Atlantis, 207b-209a 35 Locke: Civil Government, CH VI, SECT 59-69, 37b-40b passim 38 Montesquieu: Spirit of Laws, BK XVIII, 133a-b 38 Rousseau: Political Economy, 376b-d / Social Contract, BK I, 387d-388a 40 Gibbon: Decline and Fall, 82a; 91b 41 Gibbon: Decline and Fall, 86b-c 46 Hegel: Philosophy of Right, PART III, PAR 159, 58a; PAR 174, 61b; PAR 177, 62a; ADDITIONS, 111-112, 134d-135a 48 Melville: Moby Dick, 387b 51 Tolstoy: War and Peace, BK I, 36d-37a; BK III, 128d-131c, esp 130d-131b; BK IV, 192d-193c; BK VI, 254c-260a; 267c-270a; BK IX, 381b-c; 382a-384b; BK XIV, 592d-604b 54 Freud: Origin and Development of Psycho-Analysis, 17a-18a / Sexual Enlightenment of Children 119a-122a,c passim / General Introduction, 512a; 583c-d; 584b-c / Group Psychology, 682a-b / Civilization and Its Discontents, 783d

7. The life of the family

7a. Marriage and love: romantic, conjugal, and illicit love

OLD TESTAMENT: Genesis, 2:23-24; 24:67; 29:16-30 / Ruth / I Samuel, 1:1-8—(D) I Kings, 1:1-8 / II Samuel, 11; 13:1-20—(D) II Kings, 11; 13:1-20 / Proverbs, 5; 6:20-7:27 / Ecclesiastes, 9:9 / Song of Solomon—(D) Canticle of Canticles APOCRYPHA: Tobit, 6:10-17—(D) OT, Tobias, 6:11-22 / Ecclesiasticus, 7:26; 25:1; 40:23—(D) OT, Ecclesiasticus, 7:28; 25:1-2; 40:23 NEW TESTAMENT: Matthew, 19:4-6 / Mark, 10:6-9 / I Corinthians, 7:1-15,32-34 / Ephesians, 5:22-33 / Colossians, 3:18-19 / I Peter, 3:1-7 4 Homer: Iliad, BK IX [334-347] 60c-d; BK XIV [229-360] 100c-101d / Odyssey, BK XXIII [152-365] 313d-316a; BK XXIV [191-202] 319a 5 Aeschylus: Agamemnon [681-781] 59b-60b / Choephoroe [585-651] 75d-76b; [892-930] 78d-79b 5 Sophocles: Trachiniae 170a-181a,c 5 Euripides: Medea 212a-224a,c, esp [446-662] 215d-217c / Hippolytus 225a-236d, esp [373-481] 228b-229b / Alcestis 237a-247a,c, esp [152-198] 238c-239a, [329-368] 240a-b / Suppliants [990-1071] 267a-c / Trojan Women [634-683] 275c-d / Helen 298a-314a,c / Andromache 315a-326a,c, esp [147-244] 316c-317b / Electra [988-1122] 336a-337b 5 Aristophanes: Lysistrata 583a-599a,c / Thesmophoriazusae 600a-614d, esp [383-532] 604d-606a 6 Herodotus: History, BK VI, 197a-c; BK IX, 311b-312d 7 Plato: Symposium, 152d-153a / Republic, BK V, 361b-363b 9 Aristotle: Ethics, BK VIII, CH 12 [1162a15-34] 414c-d 12 Lucretius: Nature of Things, BK IV [1192-1287] 59d-61a,c 13 Virgil: Aeneid, BK II [730-794] 144b-146b; BK IV [1-361] 167a-177a 14 Plutarch: Lycurgus, 39d-40b / Lycurgus-Numa, 62d-63c / Solon, 71d-72a / Demetrius, 731a-b / Antony, 756c-779d / Marcus Brutus, 807b-d; 811c-d 15 Tacitus: Annals, BK IV, 64b-c; BK XI, 107b-110a; BK XII, 121c 17 Plotinus: Third Ennead, TR V, CH 1, 100c-101c 18 Augustine: Confessions, BK II, PAR 2-8, 9b-10d; BK IV, PAR 2, 19d; BK VI, PAR 21-25, 41c-42d / City of God, BK XIV, CH 16-26, 390a-396c; BK XV, CH 16, 411b-c / Christian Doctrine, BK III, CH 12, 663a-c; CH 18-22, 664d-666c 19 Aquinas: Summa Theologica, PART I, Q 92, A 2, ANS, 489d-490c; Q 98, A 2, ANS and REP 3, 517d-519a; PART I-II, Q 28, A 4, ANS, 742d-743c 20 Aquinas: Summa Theologica, PART I-II, Q 105, A 4, ANS, 318b-321a; PART II-II, Q 26, A 11, 518b-519a; PART III, Q 6, A 1, REP 3, 740b-741b 21 Dante: Divine Comedy, HELL, V [25-142] 7b-8b; PURGATORY, VIII [67-84] 65a; XXV [109-139] 92c-d 22 Chaucer: Troilus and Cressida 1a-155a / Miller’s Tale 212b-223b / Wife of Bath’s Prologue [5583-6410] 256a-269b / Tale of Wife of Bath 270a-277a, esp [6619-6623] 273a / Clerk’s Tale 296a-318a / Merchant’s Tale 319a-338a / Franklin’s Tale 351b-366a, esp [11041-11125] 351b-352b, [11754-11766b] 363a / Manciple’s Tale [17088-17103] 490a / Parson’s Tale, PAR 79-80, 541a-542a 23 Hobbes: Leviathan, PART I, 155b-c; PART IV, 272d 24 Rabelais: Gargantua and Pantagruel, BK I, 8c-d; BK II, 73b-74b; 106a-108d; 109c-126d; BK III, 144d-146a; 148d-150d, 154a-156c; 159d-163c; 166a-169d; 186d-188c; 196b-d 25 Montaigne: Essays, 37c-40a; 84a-b; 89d-90c; 306d-307a; 358b-362a; 409d-434d, esp 410a-422b; 472a-473a 26 Shakespeare: 1st Henry VI, ACT V, SC III [80-195] 28a-29b; SC V [48-78] 31d-32a / Comedy of Errors, ACT II, SC I, 152a-153b; SC II [112-148] 154c-d; ACT III, SC II [1-70] 157c-158b; ACT V, SC I [38-122] 165c-166b / Taming of the Shrew 199a-228a,c / Two Gentlemen of Verona, ACT I, SC II [1-34] 230d-231b / Romeo and Juliet 285a-319a,c / Richard II, ACT V, SC I [71-102] 345d-346b / Much Ado About Nothing 503a-531a,c / Henry V, ACT V, SC II [98-306] 564b-566a / Julius Caesar, ACT II, SC I [261-309] 577b-c / As You Like It, ACT IV, SC I [127-180] 618b-c; ACT V, SC IV [114-156] 625a-b 27 Shakespeare: Hamlet, ACT I, SC II [137-159] 33a; SC III [5-51] 34c-d; SC V [34-91] 37b-d; ACT III, SC I [120-157] 48b-c / Merry Wives of Windsor 73a-102d / Troilus and Cressida 103a-141a,c / Othello 205a-243a,c / Antony and Cleopatra 311a-350d / Cymbeline 449a-488d, esp ACT II, SC V, 463a-c, ACT III, SC IV, 466d-468d, ACT V, SC V [25-68] 483c-484a, [129-227] 484d-485d / Tempest, ACT IV, SC I [1-133] 542b-543a 29 Cervantes: Don Quixote, PART I, 120b-137d; PART II, 261c-262a; 270c-271a 31 Spinoza: Ethics, PART IV, APPENDIX, XIX-XX, 449a

32 Milton: Paradise Lost, BK IV [172-340] 156a-159b; [440-504] 162a-163b; [736-775] 168b-169a; BK V [443-450] 185a; BK VIII [39-65] 233a-b; [491-520] 243a-b; BK IX [226-269] 252a-253a; [952-959] 268a; BK X [888-908] 293b-294a 36 Sterne: Tristram Shandy, 193b-194a; 522a-523a 37 Fielding: Tom Jones, 2b-c; 14b-16b; 17a-b; 30a-32d; 108c-111c; 118d; 124a-125b; 130b-c; 199b-200a; 230a-231c; 283b-c; 289b-291a; 321b-322a; 332a-333a; 349b-350b; 352d-353a; 360b-d; 400a-402d; 405a,c 38 Rousseau: Inequality, 364d-365b 40 Gibbon: Decline and Fall, 92c-93a; 649c-652a 42 Kant: Science of Right, 419a-420b 44 Boswell: Johnson, 22a; 57a; 64a; 107a; 160b; 194a; 294d-295a 46 Hegel: Philosophy of Right, PART III, PAR 158, 58a; PAR 161-168, 58b-60c; ADDITIONS, 101-108, 133b-134c 47 Goethe: Faust, PART I [4243-4250] 104a; PART II [6479-9944] 158a-241b, esp [6487-6500] 158b, [7070-7079] 173a-b, [9182-9272] 223a-225a, [9356-9573] 227a-232a, [9695-9754] 235a-236b, [9939-9944] 241b 51 Tolstoy: War and Peace, esp BK I, 3a-c; BK III, 122b-c; BK IV, 173d-179a; BK VI, 245d-250a, 269c-d; BK VII, 291a-292b, 301b-302d; BK VIII, 311a-313a; BK XII, 539c-547a; BK XV, 635a-644a,c; EPILOGUE I, 650d-674a,c 52 Dostoevsky: Brothers Karamazov, BK I, 4a-5b; BK II, 21b-24d; 39a 53 James: Psychology, 735a-b 54 Freud: Narcissism, 404d-406b / Group Psychology, 694b-695b / New Introductory Lectures, 862d-863c

7b. The continuity of the family: the veneration of ancestors; family pride, feuds, curses

OLD TESTAMENT: Genesis, 9:21-27; 12:1-3; 13:14-17; 15:2-5, 17; 22:16-18; 25:20-34; 26:24; 27:1-28:5; 28:13-15; 30:1-24; 48-49 / Exodus, 3:15-16; 20:5-6 / Numbers, 36:3-10 / Deuteronomy, 5:9-10; 25:5-10 / Ruth / II Samuel, 21:1-9—(D) II Kings, 21:1-9 / I Chronicles, 28:1-8—(D) I Paralipomenon, 28:1-8 / II Chronicles, 25:3-4—(D) II Paralipomenon, 25:3-4 / Proverbs, 17:6 / Jeremiah, 31:29-30—(D) Jeremias, 31:29-30 / Ezekiel, 18—(D) Ezechiel, 18 APOCRYPHA: Ecclesiasticus, 3:1-16—(D) OT, Ecclesiasticus, 3:1-16 4 Homer: Odyssey, BK XI [458-540] 247c-248b 5 Aeschylus: Seven Against Thebes 27a-39a,c, esp [720-791] 35a-d / Prometheus Bound [887-893] 49c / Agamemnon 52a-69d 5 Sophocles: Oedipus the King 99a-113a,c / Ajax [1290-1315] 154a-b / Electra 156a-169a,c 5 Euripides: Electra 327a-339a,c / Phoenician Maidens 378a-393d

(7. The life of the family. 7b. The continuity of the family: the veneration of ancestors; family pride, feuds, curses.)

6 Herodotus: History, BK I, 13b-c; BK III, 96c-d; BK IV, 146a-b; 149b-c; BK V, 167b-168a 7 Plato: Charmides, 3c-d / Laws, BK IV, 683b-c; BK IX, 752d-753a 9 Aristotle: Ethics, BK VII, CH 6 [1149b4-13] 400a; BK VIII, CH 11 [1161a15-21] 413b-c / Rhetoric, BK I, CH 5 [1360b19-38] 601a-b 12 Aurelius: Meditations, BK I, 253a-256d 13 Virgil: Aeneid, BK III [671-804] 143a-146b; BK V [42-103] 188a-190a; BK VI [679-702] 229a-b; [756-901] 231a-235a; BK VIII [609-731] 275a-278b; BK X [276-286] 309b-310a 14 Plutarch: Aratus, 826a-c 15 Tacitus: Histories, BK II, 227b-c 18 Augustine: Confessions, BK II, PAR 6, 10a-b 21 Dante: Divine Comedy, PURGATORY, XI [46-72] 69b-c; PARADISE, XV-XVI, 128b-132a 22 Chaucer: Tale of Wife of Bath [6691-6788] 274b-276a / Parson’s Tale, PAR 27, 514b 23 Hobbes: Leviathan, PART II, 121d 24 Rabelais: Gargantua and Pantagruel, BK III, 140c-d 25 Montaigne: Essays, 411a-d 26 Shakespeare: 1st Henry VI, ACT IV, SC V-VII, 23d-26a / Romeo and Juliet 285a-319a,c / Julius Caesar, ACT I, SC II [132-161] 570d-571a 27 Shakespeare: All’s Well That Ends Well, ACT II, SC III [110-151] 152c-153a 33 Pascal: Pensées, 626, 286b 36 Sterne: Tristram Shandy, 225b-227b; 307b-310a 37 Fielding: Tom Jones, 15c-17d; 106b-c; 125b; 275a; 362c-364d 38 Montesquieu: Spirit of Laws, BK XIX, 140a; BK XXIII, 188b-c, 189b-c 40 Gibbon: Decline and Fall, 242a-b; 412c-413a passim; 497a-498a 41 Gibbon: Decline and Fall, 81d; 389b-c; 453a-456a,c, esp 453a-b; 571a-572d 44 Boswell: Johnson, 274b-278a; 280c-281a; 282a-b; 289c-d; 293d 46 Hegel: Philosophy of Right, PART III, PAR 173, 61a-b; PAR 180, 62c-63c / Philosophy of History, INTRO, 197c-d; PART I, 211d-212c; PART IV, 320c 51 Tolstoy: War and Peace, BK X, 399d-401d 52 Dostoevsky: Brothers Karamazov, BK III, 41a-b

7c. Patterns of friendship in the family: man and wife; parents and children; brothers and sisters

OLD TESTAMENT: Genesis, 4:1-16; 9:18-29; 22:1-19; 24; 25:21-34; 27; 29:21-30; 32-34; 37; 42-45; 50:15-23 / Exodus, 2:1-8 / Judges, 11:30-40 / Ruth, 1:3-18 / I Samuel, 18:1-4; 20—(D) I Kings, 18:1-4; 20 / II Samuel, 13-14; 18:33—(D) II Kings, 13-14; 18:33 / Proverbs, 10:1; 15:20 / Micah, 7:5-6—(D) Micheas, 7:5-6 APOCRYPHA: Tobit, 4-5—(D) OT, Tobias, 4-5 / Ecclesiasticus, 25:1; 40:23-24—(D) OT, Ecclesiasticus, 25:1-2; 40:23-24 NEW TESTAMENT: Matthew, 10:21,35-37; 12:46-50; 19:29 / Mark, 3:31-35; 13:12 / Luke, 8:19-21; 12:51-53; 14:26; 15:11-32; 18:29-30 4 Homer: Iliad, BK XXII [1-98] 155a-156a; [405-515] 159c-160d; BK XXIV [159-804] 172d-179d / Odyssey, BK II, 188a-192d; BK XI [458-540] 247c-248b; BK XIV-XV, 260a-271d; BK XVI [167-225] 273d-274b; BK XVII [31-60] 277b-c; BK XXIII [1-245] 312a-314d; BK XXIV [290-361] 320a-d 5 Aeschylus: Seven Against Thebes [956-1078] 37d-39a,c / Choephoroe 70a-80d, esp [212-305] 72b-73a, [892-930] 78d-79b 5 Sophocles: Oedipus at Colonus 114a-130a,c, esp [324-460] 117a-118b, [1150-1446] 124d-127b / Antigone 131a-142d / Ajax [1290-1315] 154a-b / Electra 156a-169a,c / Trachiniae 170a-181a,c 5 Euripides: Medea 212a-224a,c, esp [976-1270] 220b-222d / Alcestis 237a-247a,c, esp [614-740] 242c-243c / Suppliants 258a-269a,c, esp [990-1113] 267a-268a / Trojan Women [740-798] 276c-d; [1156-1255] 279d-280c / Andromache [309-420] 318a-d / Electra [988-1122] 336a-337b / Hecuba [383-443] 356a-d / Heracles Mad [562-584] 369d-370a; [622-645] 370c / Phoenician Maidens 378a-393d / Orestes 394a-410d, esp [211-315] 396a-397a, [1012-1055] 404a-c / Iphigenia Among the Tauri 411a-424d, esp [769-849] 417d-418c / Iphigenia at Aulis 425a-439d 6 Herodotus: History, BK I, 7a-b; 8a-10a; 32a-c; BK III, 73b-74d; 76b-d; BK III, 89d; 95d-96c; 100b-101b; 114d-115a; 116a; BK IV, 143b-144b; BK VI, 194d-195b; 212c-213a; BK IX, 311b-312d 6 Thucydides: Peloponnesian War, BK II, 398c-d 7 Plato: Republic, BK I, 296d-297a; BK V, 360d-365d / Laws, BK IV, 683b-c 9 Aristotle: Generation of Animals, BK II, CH 2 [753a7-15] 294a-b / Ethics, BK VII, CH 4 [1148a26-b4] 398d; BK VIII, CH 1 [1155a16-21] 406b,d; CH 7 [1158b12-24] 410c-d; CH 8 [1159a24-33] 411b-c; CH 9 [1159b25-1160a9] 411d-412b; CH 10 [1160b23]-CH 11 [1161a29] 413a-c; CH 12, 413d-414d; CH 14 [1163b13-27] 416c-d; BK IX, CH 2, 417c-418b; CH 4 [1166a1-9] 419a-b; CH 7 [1168a21-27] 421d / Politics, BK I, CH 12-13, 453d-455a,c; BK II, CH 3-4, 456c-458a 12 Lucretius: Nature of Things, BK V [1011-1018] 74b 12 Epictetus: Discourses, BK I, CH 23, 128c-d 13 Virgil: Eclogues, IV [60-64] 15b / Aeneid, BK III [692-715] 166a-b; BK V [42-103] 188a-190a; BK VI [679-702] 229a-b; BK VIII [554-584] 273b-274b; BK IX [280-302] 286b-287a; BK X [822-828] 324b-325a; BK XI [29-71] 328b-330a; [152-181] 331b-333a; BK XII [409-440] 365a-b 14 Plutarch: Lycurgus-Numa, 62d-63c / Solon, 66b-d; 71d-72a / Pericles, 139a-140a / Coriolanus 174b,d-193a,c, esp 175d-176b, 189d-191d / Timoleon, 196b-198b / Marcus Cato, 286b-287b / Alexander, 542a-545b / Cato the Younger, 623c-624a / Agis, 654c-655a / Demetrius, 727a-b; 740d-741c / Marcus Brutus, 807b-d; 811c-d 15 Tacitus: Annals, BK I, 10c-d; BK XI, 107b-110a; BK XII, 115a-c, 118d-119b; BK XIII, 128a-131b; BK XIV, 141b-143d; BK XVI, 183a-c / Histories, BK IV, 282b-d 18 Augustine: Confessions, BK III, PAR 19-21, 18b-19b; BK V, PAR 15, 31a-c; BK IX, PAR 17-37, 66a-71b / City of God, BK XIX, CH 14, 520a-d 19 Aquinas: Summa Theologica, PART I, Q 60, A 4, ANS, 312c-313b; Q 96, A 3, REP 2, 512a-c 20 Aquinas: Summa Theologica, PART II-II, Q 26, AA 8-11, 516a-519a 21 Dante: Divine Comedy, HELL, XXX [124]-XXXII [90] 49a-50c; PARADISE, XV-XVII, 128b-133c passim 22 Chaucer: Wife of Bath’s Prologue [5893-5914] 261a-b / Clerk’s Tale 296a-318a 23 Machiavelli: Prince, CH XVII, 24b-c 23 Hobbes: Leviathan, PART I, 155b 24 Rabelais: Gargantua and Pantagruel, BK I, 8c-d; BK II, 81a-83b; BK III, 144b-c; 196b-d; BK IV, 242c-244d; 248d-250a 25 Montaigne: Essays, 66c-67a, 83a-84b; 184a-192d, esp 184a-d; 358b-362a; 409d-434d, esp 410a-422b; 472a-473a 26 Shakespeare: 1st Henry VI, ACT IV, SC V-VI, 23d-26a / 3rd Henry VI, ACT II, SC V [55-113] 82b-d / Richard II, ACT I, SC II [1-41] 322d-323a / 2nd Henry IV, ACT I, SC III, 477d-478c; ACT IV, SC IV-V, 492d-496d / Julius Caesar, ACT II, SC I [234-309] 577a-c 27 Shakespeare: Hamlet, ACT I, SC III [5-51] 34c-d; [84-136] 35b-d; ACT IV, SC V [115-216] 60d-62a / King Lear 244a-283a,c / Coriolanus, ACT I, SC III, 355b-356b; ACT II, SC I [110-220] 362a-363b; ACT V, SC III, 387a-389b 30 Bacon: Advancement of Learning, 84b-c 32 Milton: Paradise Lost, BK IV [720-775] 168a-169a / Samson Agonistes [1476-1507] 371b-372b 36 Swift: Gulliver, PART IV, 165b-166a 37 Fielding: Tom Jones, 17d-19a,c; 22d-25a; 44b-d; 65b-c; 126c-127b; 235b-238d; 304a-c; 405a,c 38 Montesquieu: Spirit of Laws, BK XVI, 117c; BK XIX, 140a-c 38 Rousseau: Inequality, 326c-d; 327c-d; 350b; 364d-365b / Political Economy, 368b-c / Social Contract, BK I, 387d-388a 40 Gibbon: Decline and Fall, 92d-93a 42 Kant: Science of Right, 419a-420b 44 Boswell: Johnson, 57a; 57d-58a; 90c; 305b; 424d-425a; 510b-c

46 Hegel: Philosophy of Right, PART III, PAR 158, 58a; PAR 173, 61a-b; ADDITIONS, 110, 134d; 112, 135a / Philosophy of History, INTRO, 172b-d; PART I, 211d-212c; PART III, 288d-289b 47 Goethe: Faust, PART I [3620-3775] 88b-92a 48 Melville: Moby Dick, 387a-388b 51 Tolstoy: War and Peace, BK I, 2c-3a; 7d-8d; 13a-14b; 25a-31a; 37d-47b; 55c-59d; BK III, 119a-131c; BK IV, 165a-168d; 179b-180d; 183d-184b; 192b-193d; BK V, 203a-d, 210b-211a; BK VI, 247a-248a; 251a-b; 252d-254c; 270b-274a,c; BK VII, 276b-277a; 290b-291a; BK VIII, 305b-310d; 314a-316a; 326b-329c; BK IX, 356b-358b; BK X, 406c-410c; 412d-414b; 416c-417b; BK XI, 485a-d; BK XII, 553c-d; BK XV, 614a-618b; EPILOGUE I, 650d-674a,c 52 Dostoevsky: Brothers Karamazov, BK IV, 90b-92b; 100c-109a,c; BK V, 117c-121d; 137a-c; BK VI, 148d-150d; BK X, 285a-297d; EPILOGUE, 408a-412d 53 James: Psychology, 189a; 190a; 717b; 735b-736b 54 Freud: Interpretation of Dreams, 241b-246b / Narcissism, 406b-c / General Introduction, 528d-529d; 583a-c / Group Psychology, 685c / Civilization and Its Discontents, 783b-c / New Introductory Lectures, 856d-859a, 862d-863c

7d. The emotional impact of family life upon the child: the domestic triangle; the symbolic roles of father and mother

4 Homer: Odyssey, BK I, 188a-192d; BK XV-XVI, 266a-276d 5 Sophocles: Oedipus the King 99a-113a,c, esp [976-983] 108b / Electra 156a-169a,c, esp [254-309] 158a-b, [516-633] 160a-161a 5 Euripides: Hippolytus 225a-236d / Electra 327a-339a,c, esp [1008-1123] 336b-337b 6 Herodotus: History, BK III, 89d; 100b-101b; BK IV, 151a-b 9 Aristotle: Ethics, BK VII, CH 6 [1149b4-13] 400a; BK VIII, CH 10 [1160b23-33] 413a; CH 12, 413d-414d passim / Politics, BK I, CH 12 [1259a10-16] 454a 14 Plutarch: Artaxerxes, 855b-c 26 Shakespeare: 3rd Henry VI, ACT I, SC I [211-263] 72b-d 27 Shakespeare: Hamlet 29a-72a,c 31 Spinoza: Ethics, PART IV, APPENDIX, XIII, 448b-c 36 Swift: Gulliver, PART IV, 165b-166a 37 Fielding: Tom Jones, 126c-127c 38 Rousseau: Political Economy, 377a 46 Hegel: Philosophy of Right, ADDITIONS, 110, 134d; 112, 135a 51 Tolstoy: War and Peace, BK VI, 271c-273c; BK VIII, 305b-307d; BK IX, 356b-358b; EPILOGUE I, 658a-659d; 662a-664b; 667b-d; 669a; 669c-d; 673d-674a,c

(7. The life of the family. 7d. The emotional impact of family life upon the child: the domestic triangle; the symbolic roles of father and mother.)

52 Dostoevsky: Brothers Karamazov, BK II, 34b-36c; 38b-39b; BK III, 59d-62a; 69d-70c; BK IV, 104b-109a,c; BK VIII, 207a-d; BK IX, 244b-245b; BK XII, 365a-b; 395a-398d 54 Freud: Origin and Development of Psycho-Analysis, 14b-19a, esp 17b-18a / Interpretation of Dreams, 240d-249a / General Introduction, 528d-531d; 573d-574d; 580d-585a; 591a-d; 594d-599b passim / Beyond the Pleasure Principle, 644d-645a / Group Psychology, 678d-681b; 685b-687d; 692a-694b, esp 693a-b / Ego and Id, 703c-708c, esp 704d-707d / Inhibitions, Symptoms, and Anxiety, 724a-727c; 738d-742a; 743a-b; 751d; 752c-753c / Civilization and Its Discontents, 792b-796c, esp 794c-795a / New Introductory Lectures, 832b-834d; 855a-863b, esp 856b-860a; 876a-d

8. Historical observations on the institution of marriage and the family

4 Homer: Odyssey, BK II, 188a-192d; BK XIV-XV, 260a-271d 6 Herodotus: History, BK I, 34a-b; 39b-c; 44b-d; 48c; BK III, 104d-105a; BK IV, 143b-144b; 155c-156a; BK V, 160d-161a; 167b-168a 9 Aristotle: Politics, BK II, CH 9 [1269b13-1270a7] 465d-466c 12 Lucretius: Nature of Things, BK V [953-965] 73c; [1011-1027] 74b-c 14 Plutarch: Romulus, 26a-b / Lycurgus, 39a-41a / Numa Pompilius, 54a-55a; 58d / Lycurgus-Numa, 62d-64a / Solon, 72b-73a / Themistocles, 99a-b / Alcibiades, 158b-d / Lysander, 368a,c / Cato the Younger, 629a-c / Agis, 650d-651b / Antony-Demetrius, 780d 15 Tacitus: Annals, BK II, 44b-c; BK III, 53a-d; BK IV, 67d-68a; 73d-74c; BK XII, 111a-c; 121d-122a; BK XV, 162b-c 18 Augustine: Christian Doctrine, BK III, CH 12, 663a-c; CH 18-22, 664d-666c 20 Aquinas: Summa Theologica, PART I-II, Q 105, A 4, 318b-321a 30 Bacon: New Atlantis, 207b-209d 38 Montesquieu: Spirit of Laws, BK VII, 47c-50d; BK XVI, 116a-122a,c; BK XVIII, 129d-134a; BK XIX, 141c-142a; BK XXIII, 192c-198a; BK XXVI, 214b,d-221c; 223a-c; BK XXVII, 225a-230d 38 Rousseau: Inequality, 340b-c; 348b,d; 350a-c; 364d-365b 39 Smith: Wealth of Nations, BK I, 29d-30d; BK III, 165b-166a; BK V, 338c-d 40 Gibbon: Decline and Fall, 92c-93a 41 Gibbon: Decline and Fall, 39a; 39d; 82b-89d, esp 82b-86b; 319b-d 44 Boswell: Johnson, 197d; 289c-d; 301d-302a 46 Hegel: Philosophy of History, INTRO, 194c-195a; PART I, 211a-212c; 246c-247b; PART II, 288c-289b; 294c-d 49 Darwin: Descent of Man, 579b-583b 50 Marx: Capital, 241a-d 50 Marx-Engels: Communist Manifesto, 427b-428a 54 Freud: Group Psychology, 686c-687c; 692a-b; 694d-695a / Civilization and Its Discontents, 781d-782c

CROSS-REFERENCES

For:

• The general problem of the naturalness of human association in the family or in the state, see NATURE 2b; NECESSITY AND CONTINGENCY 5b; STATE 1a, 3b-3d.
• The political significance of the domestic community, and for comparisons of government in the family and in the state, see EDUCATION 8a; GOVERNMENT 1b; MONARCHY 4a, 4e(1); SLAVERY 6b; STATE 1b, 5b; TYRANNY 4b.
• The economic aspects of the family, see LABOR 5a, 5c; SLAVERY 4a; WEALTH 2, 3d.
• Religious considerations relevant to matrimony and celibacy, see RELIGION 2c, 3d; VIRTUE AND VICE 8f-8g.
• Other discussions of women in relation to men, and of the difference between the sexes, see HAPPINESS 4a; MAN 6b; WAR AND PEACE 5a.
• Other discussions of childhood as a stage of human life, see LIFE AND DEATH 6c; MAN 6c; and for the problem of the care and training of the young, see DUTY 9; EDUCATION 4b, 8a; RELIGION 5c.
• A more general consideration of the problems of heredity, see EVOLUTION 2-3c.
• The distinction of the several kinds of love and friendship which may enter into marriage, see LOVE 2-2d; and for matters relevant to the emotional pattern of family relationships, see DESIRE 4a-4d; EMOTION 3c-3c(4); LOVE 2b(4), 2d.

ADDITIONAL READINGS

Listed below are works not included in Great Books of the Western World, but relevant to the idea and topics with which this chapter deals. These works are divided into two groups:

I. Works by authors represented in this collection. II. Works by authors not represented in this collection.

For the date, place, and other facts concerning the publication of the works cited, consult the Bibliography of Additional Readings which follows the last chapter of The Great Ideas.

I.

Plutarch. “A Discourse Touching the Training of Children,” “Concerning the Virtues of Women,” “Conjugal Precepts,” “Of Natural Affection Towards One’s Offspring,” in Moralia Augustine. On the Good of Marriage

• On the Good of Widowhood
• Of Marriage and Concupiscence Aquinas. Summa Contra Gentiles, BK III, CH 122-126
• Summa Theologica, PART I-II, QQ 151-154; PART III, SUPPL, QQ 41-68 F. Bacon. “Of Parents and Children,” “Of Marriage and Single Life,” “Of Youth and Age,” in Essays Milton. The Doctrine and Discipline of Divorce Hobbes. Philosophical Rudiments Concerning Government and Society, CH 9
• The Elements of Law, Natural and Politic, PART II, CH 4 Swift. A Modest Proposal Fielding. Amelia J. S. Mill. The Subjection of Women Engels. The Origin of the Family, Private Property and the State Freud. Three Contributions to the Theory of Sex, CH 2-3

II.

Xenophon. The Oeconomicus Cicero. De Domo Sua Volsunga Saga Njáls saga Boccaccio. Patient Griselda Alberti. Della Famiglia Bodin. The Six Bookes of a Commonweale, BK I, CH 2-4 Spenser. The Faerie Queene, BK III

• Epithalamion Heywood. A Woman Killed with Kindness Calderón. Life Is a Dream Molière. L’école des maris (School for Husbands)
• L’école des femmes (School for Wives) Chesterfield. Letters to His Son Voltaire. “Marriage,” “Women,” in A Philosophical Dictionary R. Burns. The Cotter’s Saturday Night Franklin. On Marriage Wollstonecraft. The Rights of Woman F. Schlegel. Lucinde Fourier. Traité de l’association domestique-agricole Lamb. “A Bachelor’s Complaint,” in The Essays of Elia Balzac. The Physiology of Marriage
• Eugénie Grandet
• Old Goriot
• The Petty Annoyances of Married Life
• Cousin Bette Whewell. The Elements of Morality, BK V, CH 5 E. J. Brontë. Wuthering Heights Thackeray. Vanity Fair Schopenhauer. “On Women,” in Studies in Pessimism Comte. The Catechism of Positive Religion (Preface to the first edition)
• System of Positive Polity, VOL I, General View of Positivism, CH 4; VOL II, Social Statics, CH 3 Flaubert. Madame Bovary Bachofen. Das Mutterrecht Maine. Ancient Law, CH 5 Turgenev. Fathers and Sons Dickens. Our Mutual Friend Fustel de Coulanges. The Ancient City Tylor. Primitive Culture Zola. Les Rougon Macquart L. H. Morgan. Systems of Consanguinity and Affinity of the Human Family
• Ancient Society, PART II, CH 1 S. Butler. The Way of All Flesh T. H. Green. Principles of Political Obligation, (N) Ibsen. A Doll’s House
• Ghosts Stevenson. Virginibus Puerisque Mark Twain. The Adventures of Tom Sawyer
• The Adventures of Huckleberry Finn Nietzsche. Human, All-Too-Human, VII
• Beyond Good and Evil, CH VII (232-238) Strindberg. The Father Tönnies. Fundamental Concepts of Sociology, PART I Frazer. The Golden Bough, PART I, CH 11-12; PART III, CH 6 Westermarck. The History of Human Marriage Mason. Woman’s Share in Primitive Culture Meredith. The Ordeal of Richard Feverel
• Modern Love
• Diana of the Crossways
• The Amazing Marriage Shaw. Candida

Bryce. Marriage and Divorce Mann. Buddenbrooks Synge. Riders to the Sea Weininger. Sex and Character Santayana. Reason in Society, CH 2 Gosse. Father and Son Sertillanges. La famille et l’état dans l’éducation Dewey and Tufts. Ethics, PART III, CH 26 Galton. Natural Inheritance

• Essays in Eugenics Chesterton. What’s Wrong with the World Bateson. Problems of Genetics Ellis. Man and Woman
• Studies in the Psychology of Sex D. H. Lawrence. Sons and Lovers H. James. A Small Boy and Others
• Notes of a Son and Brother Joyce. A Portrait of the Artist as a Young Man Proust. Remembrance of Things Past Flügel. The Psycho-Analytic Study of the Family Hartland. Primitive Society, the Beginnings of the Family and the Reckoning of Descent Galsworthy. The Forsyte Saga Martin du Gard. The Thibaults Undset. Kristin Lavransdatter J. B. S. Haldane. Daedalus Gorky. Decadence Jung. Marriage as a Psychological Relationship Briffault. The Mothers Dawson. “Christianity and Sex,” in Enquiries into Religion and Culture Pius XI. Casti Connubii (Encyclical on Christian Marriage) O’Neill. Desire Under the Elms
• Strange Interlude
• Mourning Becomes Electra L. Sturzo. The Inner Laws of Society, CH II T. S. Eliot. The Family Reunion