yup. Pedophilia was taught as okay in the 1960s.
The unstated theme running through this stunning New Yorker piece is that the Sexual Revolution has become part of a new civil religion. On the moral and cultural left, sexual liberation helps citizens to escape the chains of the nasty old faiths. Concerning Kentler’s work, Douthat notes:
It seems almost impossible that this really happened. But the past is another country, and Aviv explains with bracing clarity how the context of the 1960s and 1970s made the experiment entirely plausible. The psychological theory of the Sexual Revolution, in which strict sexual rules imposed neurosis while liberation offered wholeness, was embraced with particular fervor in Germany, because the old order was associated not just with prudery but with fascism and Auschwitz.
If traditional sexual taboos had molded the men who built the gas chambers, then no taboos could be permitted to endure. If the old human nature had ended in fascism, then the answer was a new human nature — embodied, in Aviv’s account, by “experimental day-care centers, where children were encouraged to be naked and to explore one another’s bodies,” or appeals from Germany’s Green Party to end the “oppression of children’s sexuality,” or Kentler’s bold idea that sex with one’s foster children could be a form of love and care.
All this was part of a wider Western mood, distilled in the slogan of May 1968: It is forbidden to forbid.
This brings us to the feature’s primary discussion of “morality.”
The trials of twenty-two former Auschwitz officers had revealed a common personality type: ordinary, conservative, sexually inhibited, and preoccupied with bourgeois morality. “I do think that in a society that was more free about sexuality, Auschwitz could not have happened,” the German legal scholar Herbert Jäger said. … In “Sex After Fascism,” the historian Dagmar Herzog describes how, in Germany, conflicts over sexual mores became “an important site for managing the memory of Nazism.” But, she adds, it was also a way “to redirect moral debate away from the problem of complicity in mass murder and toward a narrowed conception of morality as solely concerned with sex.”
It’s clear that Kentler viewed his work with a kind of religious zeal. His career, Aviv noted, was “framed by his belief in the damage wrought by dominant fathers.” After his strict childhood, he decided to study psychology because this was a research field that would allow him, as he once said in a public lecture, to be “an engineer in the realm of the … manipulatable soul.”
Kentler claimed as one of his primary influences a Marxist psychoanalyst named Wilhelm Reich, who argued that, as Aviv puts it, the “free flow of sexual energy was essential to building a new kind of society.” That’s what Kentler was after and he told the Berlin Senate, in a report to his supporters, that his experiments were a “complete success.”
The key assumption here — that traditional morality (and my implication, traditional forms of religious faith) was the fertile soil for Fascism — is mocked, kind of, but never really discussed. I kept wondering if Kentler was, himself, silent on the topic.
Thus, readers are left with a devastating indictment of a bizarre form of anti-religion that seems to have been, for a time, a kind of state-funded faith in sexual liberation as a manipulate and, perhaps, heal souls — at least to offer healing based on a different set of doctrines and sacraments.
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