e I admit in advance that the problem of pre-marital
continence is not of great significance in the personal lives of the
great majority of the type of women who are likely to hear or read this
lecture, I do believe that this is the type of women who ought to think
over the problem as it concerns the atypical girl of good social groups
and the "unprotected" girl of more unfortunate groups. I cannot see,
therefore, why it is not best and safest that all girls should learn
from parents or reliable books or teachers the main reasons for
pre-marital chastity.

[Sidenote: The girl who needs help.]

The atypical girls of good social groups who need guidance regarding
pre-marital continence are of two types: either one with intensive
sexuality which is often modifiable by medical or surgical treatment;
or one of probably normal instincts but with radical sexual philosophy.
The first type needs not only emphatic instruction regarding
continence, but more often medical help, either for general health or
for correction of localized sexual disturbance. The second type must be
treated exactly as suggested for young men, because they are the women
whose anarchistic repudiation of laws and convention in general has led
to their acceptance of a _single_ standard of morality for men and
women, but one of freedom from monogamic ideals. This type of women,
long well known in the student groups of Paris and in Russian
universities, is becoming more and more evident in America, especially
among some well-educated young women who have dropped their ideals of
chastity because they have found attractiveness in more or less
superficial studies of radical socialism. Many of these radical women
frankly say that they would like to marry the "right man," but failing
to find that rare species, they claim their right to sexual freedom in
more or less capricious liaisons. Others of these women are so highly
individualized that marriage is beneath their contempt, either because
it will "interfere with a career" or because the legal aspects and
ecclesiastical ceremonies still suggest the old-time subjection of the
wife to the husband. Women who are in a position to know from personal
knowledge of radical people declare that there are still relatively few
educated women who deliberately cut loose from monogamic standards; and
that they are most commonly found among certain intimate and
unconventional groups of students and professional workers, especia