te: Super-morality desirable.]

Now, while sexual morality as commonly understood is a direct aim of
sex-education, it is not, in the opinion of many people, the ideal and
ultimate goal of sex-education in its broadest outlook. There is
something higher than conventional morality for the reason that, while
natural sexual union in monogamic marriage is never legally or
ecclesiastically immoral, it is very often far from ideal. It is not
ideal if it is unethical, unhygienic, or unaesthetic. It is unethical,
if it is not a bi-personal desideratum (_i.e._, based on mutual
love[9]); it is unhygienic when not promotive and conservative of
health; and it is unaesthetic if the concomitant psychical reactions are
not in harmony with the beautiful in nature and life. In all these
ways, morality as commonly and legally and ecclesiastically understood
may fall very far short of the ideal sexual relationships. Such an
ideal is now held by many men and women who wish that morality might
mean to all the world not simply the limitation of sexual union to
monogamic marriage, but also that it might be made to mean an
all-satisfying monogamic affection and comradeship based on certain
physiological, psychical, aesthetic, and ethical laws that underlie
human sexual potentialities. Such would be a morality so far beyond
the accepted standards that for convenience we may call it
super-morality, or the new morality. This, I sincerely believe, is the
ultimate goal of sex-education in its largest outlook.

[Sidenote: Super-morality deserves emphasis.]

Among those who have contributed to the sex-education movement there
are none who have properly emphasized this super-morality, which, I
believe, is the ultimate goal of the larger sex-education for the most
enlightened people. The definition that sex-education means all
instruction which aims to help young people prepare to solve for
themselves the sexual problems that inevitably come to every normal
individual, is broad enough to include all questions of hygiene,
morality, and super-morality that may come into one's life. The third
aim of sex-education (Sec. 16) which refers to the "social, ethical, and
psychical aspects of sex as affecting the individual life in relation
to other individuals," should be understood as meaning first a stand
for morality and then, this having been attained, super-morality is an
easy stage forward. The same idea was touched by the writer in a paper
on "Biology