pregnancy -- The farthingale and the crinoline -- Waldeyer’s views regarding the cause of the difference between men’s clothing and women’s -- Greater simplicity of men’s clothing -- Connexion of this with the greater mental differentiation of man -- Former anomalies of men’s clothing -- The breeches-flap -- Feminine men’s clothing -- Present predominance of the English style in men’s clothing -- Influence of clothing on the skin -- _Venus im Pelz_ (Venus in fur) -- Sacher-Masoch’s explanation of the sexual influence of furs -- The face and clothing -- Sexual differentiation of the features -- The relation of clothing to the environment -- Enlargement of the conception of “fashion” -- Theory of fashion -- The two functions of fashion -- Social equalization and individual differentiation -- The _demi-monde_ and fashion -- Fashion as a safeguard of personality -- Economic theories of fashion -- Their connexion with capitalism -- The reform of women’s clothing -- “Rational dress.” The relation between the feeling of shame and nudity as a problem of modern civilization -- Prudery -- Natural and lascivious nakedness -- Prudery is concealed lust -- Schleiermacher’s talented characterization of the sexual element in prudery -- Psychiatric observations -- Unnatural increase in the sense of shame -- Importance to civilization of the genuine, natural feeling of shame -- False fig-leaf morality -- Natural views regarding nudity and sexual matters the watchword for the future. CHAPTER VII The first step on the road to the individualization of love was effected at the very outset of the grey primeval age by the origination of the sexual =sense of shame=. Recent researches have for the first time established the fact that the sense of shame is not innate in man, but that it is =a specific product of civilization=--that is to say, a mental phenomenon arising in the course of progressive evolution, and as such is peculiar to man--present already, indeed, in the naked man, but, above all, characteristic of the =clothed= man. Clothing and the sense of shame have developed proportionally side by side, and in dependence each on the other; and originally both subserved the same purpose, to develop more strongly, and to bring to expression the individual, personal, peculiar nature of the individual man. They mirror the first individual activities in the amatory life of primitive man. Georg Simmel has recognized very clearly this individualizing influence of the sense of shame by saying: “The entire sense of shame depends upon the self-uplifting of the individual.”[72] By means of the recent critical investigations of leading anthropologists and ethnologists, we have obtained most important conclusions regarding the erotic sense of shame. Above all worthy of mention are the clear-sighted investigations of Havelock Ellis, and these have been supplemented by the researches of C. H. Stratz, Karl von den Steinen, etc.