Nudism in Modern Life

NUDISM

IN MODERN LIFE

THE NEW GYMNOSOPHY

By MAURICE PARMELEE, Ph.D.

WITH AN INTRODUCTION BY

HAVELOCK ELLIS

AND TWENTY-THREE ILLUSTRATIONS

FROM LIFE

CONTENTS

INTRODUCTION

By Havelock Ellis.

PREFACE

CHAPTER I

WHAT IS GYMNOSOPHY?

The enjoyment of nature—Ancient and modern gymnosophy—The utility and disutility of clothing—What mankind has gained and lost through civilisation—A philosophy both of nature and of cultural evolution

CHAPTER II

IN HARMONY WITH NATURE

A sylvan idyll—A suburban recreation centre—A rural holiday retreat—Gymnosophy in winter

CHAPTER III

THE FACTORS FOR GYMNOSOPHY

Love of nature and sport—Hygienic considerations—Sex interest and curiosity—Gymnosophic ideas and principles—Æsthetic considerations and the æthetes—Religious sects

CHAPTER IV

GYMNOSOPHIST TYPES

Gymnosophists are like people in general, and represent most classes, conditions and occupations—Urban dwellers have been in the majority—Pioneers and leaders—Few abnormal persons owing to the wholesome character of gymnosophic practices

CHAPTER V

NATURAL REARING OF THE YOUNG

The conventional education is too artificial—Concealment of the body from infancy creates many harmful mental complexes—Nudity is forcibly and gratuitously associated with sex in the youthful mind—Gymnosophy reveals the significance of the body—It aids in sex education, and is the best preparation for mating and marriage—Thus it is a powerful eugenic factor—Gymnosophy increases the appreciation of nature, and arouses an interest in science

CHAPTER VI

WOMEN AND GYMNOSOPHY

Gymnosophy is the logical continuation and consummation of feminism—It creates a higher standard of sincerity and frankness between the sexes, by removing the last artificial barrier—It helps to destroy the notion that sex is peculiarly mysterious, especially in women—It weakens sex solidarity, and strengthens human solidarity—It encourages comradeship between the sexes—It permits the play function of sex to develop most fruitfully—In gymnosophic circles men and women tend to become more alike—Dominance by either sex artificially emphasises sex differences—Women probably gain more from gymnosophy than men—Female vanity is an obstacle—Gymnosophy appeals to the finest type of womanhood—The prevailing form of marriage by purchase is an obstacle—Free contractual marriage is the common ideal of gymnosophy and feminism

CHAPTER VII

MAN THE AIR AND LIGHT ANIMAL

The principal functions of the skin: (1) protection, (2) heat regulation, (3) secretion of sweat—Clothing interferes with the regulation of the temperature of the body—Clothes irritate the skin, and cause nervousness—Exposure hardens the skin, and protects against many ailments—Nudity is feasible much of the time in most parts of the earth—The actinic rays of the sun—Pigmentation of the skin—Nudity is an effective preventive and therapeutic measure for many diseases: tuberculosis, rickets, etc.—Heliotherapy and heliohygiene—Lamps which generate a substitute for sunlight—Actinotherapy—Artificial sunlight for the healthy

CHAPTER VIII

CLOTHING VERSUS HEALTH AND COMFORT

Clothing is often excessive and its warmth not properly distributed—Protection against occupational risks—Protection against injurious flora and fauna—Clothing which is not irritating to the skin, and exerts a minimum of pressure—The evils of the corset and belt—The horrors of boots and shoes—The joys of going barefoot

CHAPTER IX

GYMNOSOPHIC DRESS

Clothing in accordance with gymnosophic principles—The jersey, tunic, cape, poncho, kilt, blouse, cummerbund—Footwear: moccasins, sandals, clogs—Raiment which is easily removable and carried—Night clothing is ordinarily unnecessary

CHAPTER X

THE ÆSTHETICS OF THE HUMAN BODY

Beauty is not absolute, but relative and subjective—Differences between the æsthetic standards of a clothed and a gymnosophic society—The symmetry of the human form—The bony structure—The muscles—The fatty tissue—Infants and children—The fundamental human type, and the racial and sex types—The neck, shoulders, arms, chest and breasts—The abdomen and corpulence—The thighs, legs and feet—Deformations of the feet—The general proportions and lines of the body—The skin and its colour

CHAPTER XI

GYMNOSOPHY AND A BEAUTIFUL MANKIND

Comparison of the sexes: neither sex is necessarily more beautiful—The aged—The beauty of a race is determined by the racial type—The practice of nudity probably discloses more beauty than ugliness—Gymnosophy will develop human beauty through sexual selection—Does it deprive life of some of its romance?—Gymnosophy is no panacea, but it increases human happiness

CHAPTER XII

GAMES, SPORT, AND DANCING

Nudity in recreational and leisure time activities—The odious and harmful bathing costume—Gymnosophic games and sports—Nudity essential for the highest development of dancing—Gymnosophic recreation promotes comradeship between the sexes, and humanises games and sports—It is feasible in winter—The avoidance of sunburn

CHAPTER XIII

GYMNOSOPHY IN LITERATURE

The discussion of nudity by various writers: Plato, Wells, More, Swift, France, Carlyle, Senancour, Whitman, Ellis, Hudson, Thoreau, the psycho-analysts, Stratz, Shufeldt, Anderson—Love of mankind and of nature are powerful factors for gymnosophy—But comprehension of social organisation is essential—Utopian discussions and schemes are wholly ineffective—Moral prejudice and ridicule the principal obstacles—The development of a gymnosophic literature

CHAPTER XIV

THE SIMPLIFICATION OF LIFE

Simplicity in dress, buildings, furniture, decorations, food and beverages—An agreeable diversity in gymnosophic life—Are ceremonial and symbolic observances necessary?—Nudity in rural districts—The conservatism of rural folk—The gymnosophic movement in cities—Recreation centres—Garden cities—Nudity in the home—Gymnosophic apartment houses—Nudity in occupational activities—The development of the gymnosophic community

CHAPTER XV

GYMNOSOPHY AND HUMANITARIAN

DEMOCRACY

Gymnosophic colonies—Gymnosophy and democracy essential to each other—The humanitarian influence of gymnosophy—Race prejudice an obstacle—The prevalent belief that the tropics are unfit for the whites encourages race prejudice—This fallacious notion is due mainly to the unhygienic mode of life of the whites in Oriental tropical countries—Western imperialism exaggerates the differences between the West and the East—The West should learn simplicity from the East, and the East should study the accomplishments of the West—Such mutual tuition will unify mankind, and strengthen the humanitarian spirit

CHAPTER XVI

THE GYMNOSOPHIC SOCIETY

The segregation of mankind in the warmer regions—Restriction of the density of population—Its distribution from city to country—The passing of monstrous cities—Gymnosophy will decrease the demand for material goods—Mankind should consolidate its achievements, and organise for human happiness—Thus will commence the normal life—The fallacy of the climatological theory of the northward course of empire—Civilisation has flourished in warm as well as cold climates—The quantitative ideal of Occidental civilisation versus the gymnosophic ideal of a happy mankind, life close to nature, and the development of personality

NOTES, AND REFERENCES

INDEX

INTRODUCTION

BY HAVELOCK ELLIS

IT is a pleasure to me to introduce this book. I doubt, at the same time, if there is any need. Dr. Parmelee’s work in the field of sociology has for many years past been known to me, and can hardly fail to be also known to readers of this his latest book. That work in general is specially marked by a sensitive appreciation of the directions of our social advance to-day combined with a recognition of those claims of tradition which must always temper any extravagant demands of social reform. We may observe the same wise and temperate attitude in the present study, even though to some, who have not followed closely the movements of recent thought and practice, it may seem that the whole notion of gymnosophy is extravagant.

The reader who accompanies Dr. Parmelee through his discussion of this subject, and holds in mind all the various factors of this large question, will reach a more serious conclusion. There have been other books and many pamphlets on this matter, dealing more especially either with its therapeutic and hygienic aspects or with the German Nacktkultur movement. The present book, though it is written with a full knowledge of the German Nacktkultur movement, weaves together harmoniously, for the first time, all the various influences of our day which together make up what is here called gymnosophy, and demonstrate that we are not concerned with a mere return to Nature, desirable as in many aspects that may be, but with the general direction in which our civilisation is to-day moving.

I hasten to add that I have not myself the slightest intention of following Dr. Parmelee’s example in joining any of the societies for the practice in common of the principles of gymnosophy. I am pleased that such societies exist; I can see that they perform a valuable function. Personally, however, I am well content to continue to follow an old practice of simply encouraging the practice of nakedness privately and among personal friends. I find, increasingly, that that is what others also are doing, on simple hygienic, moral, or æsthetic grounds, for themselves and their children. With the growth of this movement, I believe, we shall be quietly attaining a large part of the aims set forth in this book. Some, indeed, may be tempted to think that, without any movement of this kind at all, we shall automatically reach a state of pure Nacktkultur, at all events for women, by a continuation of the present dress reform movement which finds such general approval. By a careful comparison of the average weight and length of women’s garments to-day as compared with even ten years ago, it requires but little arithmetical skill to calculate the precise date at which, other things being equal, there will be nothing left. Needless to add, other things will not be equal; but that is a consideration we need not now here discuss. I am quite content to indicate the general direction of advance in accordance with modern feeling.

It is women who are the natural pioneers in these matters, and always have been, as is indicated by the symbolical though prejudiced story of the Garden of Eden in the Book of Genesis. Women have, quite wholesomely, a larger dash of Narcissism in their temperaments, as Milton made clear in his picture of Eve in Paradise. Men, moreover, in these matters are extremely conservative, and only change their habits of clothing, however ugly and unhygienic, with extreme deliberation. Even in the adoption of so admirable a fabric as rayon or artificial silk, which women had the good sense to accept at once, men still hesitate except in minor articles of attire. There are again, with regard to nudity for men, physiological inconveniences sometimes put forward, as by St. Augustine in his De Civitate Dei, and, more recently, by Paul Morand in Ouvert la Nuit. But anyone who carefully follows Dr. Parmelee’s discussion will realise that the ground has largely been taken away from those objections.

Even for those readers, however, who while feeling compelled to acknowledge the author’s facts cannot at once accept all his deductions, this volume can scarcely fail to prove full of interest and suggestion. The question of clothing—the significance of its use and the significance of its disuse—has occupied the human mind from almost the earliest times; it always arouses fundamental problems in morals, psychology, and æsthetics. The approach of a new attitude of civilisation towards clothing must fascinate the attention even of those amongst us who are still content to drag humbly along the wornout garments of our immediate forefathers.

London, England.

PREFACE

WHILE residing in Germany from 1920 to 1923, in 1926 and 1929, I shared in all of the activities of the Nacktkultur movement, which advocates the practice of nudity by both sexes in common for hygienic, social and aesthetic reasons. I joined several of its societies, and visited many of their centres in various parts of the country. In 1929 I investigated the nudisme movement which has recently arisen in France. At various times I have taken part in a movement which is gaining headway in England, and am acquainted with similar movements in several other European countries. This book utilises the rich fund of observations thus obtained, but is much more extensive in its scope than Nacktkultur or nudisme alone.

Mankind has become largely cut off from nature and life is too artificial, much to the detriment of its health and happiness. Thus man can little know and understand himself, his fellows and his natural environment, and this ignorance causes much of the stress and strain of human existence. This situation is strikingly exemplified in the concealment of the body, which hampers the rearing of the young, gives rise to unhealthy mental complexes, and creates abnormal relations between the sexes.

The new gymnosophy is a philosophy both of nature and of cultural evolution. It embodies the enjoyment of all of the beneficent aspects of nature, of which mankind is in large part deprived, and also the utilisation of every beneficial product of culture. While it involves the simplification of life in many respects, it does not require a return to nature in the sense that everything artificial is to be discarded. It faces the two fundamental human problems, namely, man’s relation to nature and to his fellow men.

The new gymnosophy endeavours, therefore, to regain what mankind has lost through civilisation, without rejecting anything of human, social and cultural value. Nudity aids materially in bringing mankind closer to nature, in promoting more genuine and sincere relations between the sexes, and in rearing the young. It is symbolical of a life healthier and saner than our present hectic existence. Such a life would be possible in a more humane and democratic society, whose principal features I have attempted to outline.

The illustrations depict better than words can describe the natural and normal life, and the beautiful and healthful methods and activities of a gymnosophic society. They portray them as actually applied in several European countries by many thousands of men, women and children of all classes, occupations and conditions, while the text discusses its scientific, hygienic, cultural, æsthetic, ethical and humanitarian significance.

I am very grateful to Havelock Ellis for luminous and constructive criticisms and suggestions; to Dorothy Baldwin who, at my request, criticised particularly from a woman’s point of view; and to H. C. Booth who has aided me at almost every stage of the revision of the manuscript.

MAURICE PARMELEE.

New York, September, 1931.

THE

NEW GYMNOSOPHY

THE NEW GYMNOSOPHY

CHAPTER I

WHAT IS GYMNOSOPHY?

THE enjoyment of nature is an end in itself more than any other human pursuit, and is, therefore, the most satisfying of pleasures. It has nothing to do with moneymaking, international rivalry, economic competition, warfare, or most of the characteristic activities of our civilisation. It is closely related to the acquisition and maintenance of health, which is in itself the most natural of pursuits.

But the direct and personal enjoyment of nature can be attained to the highest possible degree only when unclothed, because then there is nothing artificial between man and nature, and he feels himself wholly a part of it. Hence it is that nudity brings mankind closest to nature. Until it has been experienced, it is impossible to appreciate the comfort and joy of nudity under the open sky. After exertion, both physical and mental, especially if it fatigues the mind or the nervous system and has to be done in confinement, the best relief and repose may be sought in nudity. Like an anodyne, it quiets and soothes the nerves. It stimulates a feeling of lightness and freedom, both of body and mind. It preserves the spirit and temper of youth.

If, moreover, nudity is practised by the sexes in common, it gratifies the normal and sane desire to see the opposite sex as it really is, and furnishes the most natural form of human association. All of the beauty of the body, both male and female is revealed, and none of its ugliness is concealed and dissembled. Thus is encouraged the desire to acquire beauty and to overcome ugliness, and the practice of nudity of itself constitutes a crucially important step towards a more natural life for mankind.

The practice of nudity by the sexes in common among several groups in a country of Occidental culture is described in the following chapter. These groups include only a very small percentage of the population, and the extent to which they can practise it is still very limited. But their experience and experiments demonstrate the possibility of a very great extension of its practice.

In Germany the practice itself, together with the ideas and outlook on life upon which it is based, is known as Nacktkultur (nude culture). We may designate the theory of a life in accord with the practice of nudity as gymnosophy.¹ The ancient gymnosophists were Hindu philosophers who lived an ascetic life, wearing little or no clothing, and rejecting the pleasures of life. Modern gymnosophy is not ascetic. But it resembles the gymnosophy of old in trying to simplify life by rejecting clothing as much as is feasible.²

Gymnosophy, by the logical outcome of its philosophy, signifies the simplification of life not merely in dress, but also in almost every other respect. The universal or widespread practice of nudity would involve the obliteration to a large extent of class and caste distinctions. It would mean more democracy and individual freedom through the disappearance of many oppressive conventional, moral and legal restrictions. It would restore to the body the importance and dignity to which it is entitled. Thus could the spirit of youth play a more important part in the life of mankind, not only the youth of the individual, but also the youth of the race.

It is commonly believed that nudity is concomitant with savagery, and that if civilised men and women practise it, they are reverting to savagery. This is an entirely erroneous opinion. Man was originally a nude animal accustomed to expose the whole of his body to the elements of nature, and is not now necessarily a clothed animal. When early men or their pre-human ancestors lost their hairy fell, mankind was left with a bare skin which furnished inadequate protection against extreme cold. Clothing, therefore, acquired utility when men ventured into the colder regions, and its invention was an important step in cultural evolution. It has also been useful in protecting man against harmful vegetation, insects, and in certain occupations dangerous to the exposed skin. Furthermore, it has played an important rôle in the evolution of ornamentation. But the utility of clothing in certain regions and under certain conditions does not mean that it is necessary, useful, or desirable at all places or times.

The two principal features of cultural evolution are the utilisation of the natural environment for the benefit of mankind, and the social organisation of human beings for their mutual welfare. The invention and use of clothing illustrate one aspect of the utilisation of the natural environment, because clothes are manufactured from such natural products as fur, wool, and vegetable fibres. But clothing is constantly used when it only does harm, by preventing the body from receiving the beneficent effects of the air and sun, thus diminishing greatly the utilisation of the most valuable features of the natural environment. It is the part of wisdom to utilise clothing whenever