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Journal articles on the topic 'Chastity'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Tissari, Heli. "Explicating a Virtue." Scandinavian Studies in Language 13, no. 1 (December 14, 2022): 118–43. http://dx.doi.org/10.7146/sss.v13i1.135075.

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This article explicates the eighteenth-century English concept of “chastity” through analyzing the noun chastity, the adjective chaste and the adverb chastely in the Corpus of Late Modern English Texts 3.1. Nine prominent characteristics of “chastity” are examined to arrive at an explication of “sexual chastity”. Firstly, chastity was considered (1) a virtue. Secondly, it often meant (2) virginity or complete abstinence from sex. However, it also referred to (3) marital love. Eighteenth-century authors were more prone to discuss (4) women’s than men’s chastity. Metaphorically, chastity was considered a (5) valuable commodity, and it was discussed in terms of (6) attack and defence, and of (7) purity. Chastity was supposed to characterize a person’s (8) acts, behaviour, and comportment. The understanding of these characteristics had (9) religious underpinnings.

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2

YLIVUORI, SOILE. "RETHINKING FEMALE CHASTITY AND GENTLEWOMEN'S HONOUR IN EIGHTEENTH-CENTURY ENGLAND." Historical Journal 59, no. 1 (December 9, 2015): 71–97. http://dx.doi.org/10.1017/s0018246x15000175.

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ABSTRACTHonour was a gendered phenomenon for the eighteenth-century English social elite; scholars have argued that for women, honour was mainly equated with chastity. By problematizing the concept of chastity as well as chastity's relation with women's social reputation, this article questions the widely adopted view of the crucial importance of female chastity for maintaining honour and social status. A critical examination of eighteenth-century discourses of feminine propriety shows that even though chastity was presented as an internal feminine feature, it was evaluated by external signs, making it less dependent on physical continence than on public display of purity. Chastity should thus be seen as a negotiable performative identity rather than a stable state of sexual virtue. Moreover, the relation between chastity and social reputation is more complex than hitherto supposed; even a public loss of chaste reputation did not necessarily lead to the social disgrace threatened by eighteenth-century writers, but could often be compensated through other performative means. The article concludes that not only was chastity's role in the construction of female honour ambiguous, female and male honour also resembled each other more than has been assumed, since they were both based on an external spectacle of proper honourable appearance.

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3

Duff, David M. J. "Chastity." Linacre Quarterly 57, no. 1 (February 1990): 30–34. http://dx.doi.org/10.1080/00243639.1990.11878041.

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4

Lusheng, Jia. "Chastity Crucified." Chinese Sociology & Anthropology 27, no. 2 (December 1994): 81–83. http://dx.doi.org/10.2753/csa0009-4625270281.

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5

Fei, Siyen. "Writing for Justice: An Activist Beginning of the Cult of Female Chastity in Late Imperial China." Journal of Asian Studies 71, no. 4 (November 2012): 991–1012. http://dx.doi.org/10.1017/s0021911812001167.

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This article examines the rise of the chastity cult—the quintessential symbol of patriarchal suppression of female agency for modern reformers—during the sixteenth century. Despite the resultant stricter control over female sexuality, the growing dominance of the chastity cult cannot be simply construed as a product of top-down imposition. What made possible the penetrative power of chastity practice, this article argues, was a state indoctrination working in reverse. That is, the fast ascendance of the chastity cult in the late Ming was powered by various strains of activism that sought to protest and repair the failing system of chastity awards. The activist impetus greatly enhanced the centrality and influence of chastity practice in social life and, in doing so, opened the notion of chastity to contentious and sometimes subversive negotiations.

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6

McTavish, James. "Chastity and Homosexuality." National Catholic Bioethics Quarterly 14, no. 4 (2014): 637–45. http://dx.doi.org/10.5840/ncbq201414467.

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7

Keys, Ivor, and David Cairns. "Devilry and Chastity." Musical Times 130, no. 1759 (September 1989): 541. http://dx.doi.org/10.2307/1193524.

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8

Littke, Lael. "The Chastity Gum." Dialogue: A Journal of Mormon Thought 23, no. 3 (October 1, 1990): 188–92. http://dx.doi.org/10.2307/45225917.

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9

Levko, Oleksandr. "Axiological status of lexems CHASTE, CHASTITY, and VIRGINITY in Ukrainian media discourse." Actual issues of Ukrainian linguistics: theory and practice, no. 36 (2018): 60–75. http://dx.doi.org/10.17721/apultp.2018.36.60-75.

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The paper addresses the use of the words цнотливий, цнотливість and цнота in the Ukrainian political media discourse, with a particular focus on the evolution of the "chastity words" semantics in the Ukrainian language, based on social and political publications of the internet portals "Dzerkalo tyzhnja", "Ukrajinskyj Tyzhden", "Ukrajinska Pravda". The canon of Christian virtues, established in the Middle Ages, is no longer accepted unquestioningly by modern society, and thus it is not surprising to see an ambivalent attitude to certain religious ascetic virtues, e.g. chastity, humility, piety etc. It is revealed that evaluative semantics of the "chastity words" in the Ukrainian political media discourse varies for different reference groups such as "women", "men", "girls", "boys", "state", "politicians", "language", "literature", "art" and "cinema". When denoting female virtue, the "chastity words" have positive and neutral connotations. It is shown that chastity as a virtue of men and women is synonymous in the Ukrainian media discourse to modesty, decency, morality, honor, dignity and virtue. “Chaste" as a characteristic of an intimate contact indicates its tenderness and decency, which is positively assessed by the participants of communication in Ukrainian political media discourse. The use of the "chastity words" as an attribute of government and public institutions is conditioned by a cognitive metaphor, where the source domain is a woman or an intimate relationship. The language evaluation of the "chastity words" ranges from positive to extremely negative in the political media texts: in the latter case they acquire negative evaluative meanings "stagnation", "limitation", "ideological engagement," "conservatism," "lack of reform." Sometimes the "chastity words" acquire negative connotations when attributed to art, literature and cinema, actualizing the semes "lack of progress", "backwardness". In a literal sense, chastity as absence of excessive eroticism and moral debauchery in art and films is evaluated positively in the Ukrainian social and political media discourse.

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10

Wang, Hwa Yeong. "Chastity as a Virtue." Religions 11, no. 5 (May 21, 2020): 259. http://dx.doi.org/10.3390/rel11050259.

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This paper analyzes two philosophers’ views on chastity as a virtue, comparing Song Siyeol, a Korean neo-Confucian philosopher of the east, and David Hume, a Scottish philosopher. Despite the importance in and impact on women’s lives, chastity has been understated in religio-philosophical fields. The two philosophers’ understandings and arguments differ in significant ways and yet share important common aspects. Analyzing the views of Song and Hume helps us better understand and approach the issue of women’s chastity, not only as a historical phenomenon but also in the contemporary world, more fully and deeply. The analysis will provide an alternative way to re-appropriate the concept of chastity as a virtue.

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11

N, Malathi. "Tolkappiyam and levels of Chastity in Akananuru." International Research Journal of Tamil 4, no. 3 (June 15, 2022): 40–52. http://dx.doi.org/10.34256/irjt2236.

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Chastity is the state in which the love life of Tamils is centred and manifested. Chastity is to fully attain the state of mind of genuine love (Kalaviyal). Chastity is conducting the wedding ceremony (Karanam) with the knowledge of the whole world. Marriages are completed by tying the Mangal Sutra. Even after the lover's misconduct, in the state of women being still considered unworthy, a procedure called ‘Karanam’ is conducted publicly. Chastity sets in to illustrate the way the Man and Women conduct their lives and morality that is well established. Tolkappiyam completely embodies the lifestyles of the people and the personal ideas expressed in the Sangam literature in alliance with the cultural traditions of the people. Tolkaapiyar describes chastity in the form of the ritual itself. It is also called chastity when the parents give away their daughter to the groom; the parents of the groom receive her by a ritual confirmation ceremony. The woman remaining chaste when the man is away from home is said to be happening in the forest (Mullai Nilam). In the life of a lover, a ritual that is being chaste as ‘One man; one woman and one woman; one man’ and living together after marrying publicly is accepted universally.

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12

Feser, Edward. "The Politics of Chastity." Nova et vetera 19, no. 4 (2021): 1257–70. http://dx.doi.org/10.1353/nov.2021.0054.

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13

Vladimirov, Father Artemii. "The Teaching of Chastity." Russian Social Science Review 40, no. 1 (January 1999): 54–64. http://dx.doi.org/10.2753/rss1061-1428400154.

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14

Porter, Jean. "Chastity as a virtue." Scottish Journal of Theology 58, no. 03 (October 10, 2005): 285. http://dx.doi.org/10.1017/s0036930605001444.

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15

Constable, Nicole. "Jealousy, Chastity, and Abuse." Modern China 22, no. 4 (October 1996): 448–79. http://dx.doi.org/10.1177/009770049602200404.

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16

Vladimirov, Father Artemii. "The Teaching of Chastity." Russian Education & Society 40, no. 8 (August 1998): 32–43. http://dx.doi.org/10.2753/res1060-9393400832.

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17

Wetzel, Richard. "Adolescent Sexuality and Chastity." Linacre Quarterly 58, no. 1 (February 1991): 67–75. http://dx.doi.org/10.1080/00243639.1991.11878094.

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18

Montesinos Castañeda, María. "Chastity in Temperance’s Images." Religions 14, no. 11 (November 10, 2023): 1409. http://dx.doi.org/10.3390/rel14111409.

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Ancient thinking conceived Temperance as the enemy of pleasures and excesses, mainly bodily pleasures. This idea was the source of Temperance’s depictions in the Middle Ages. Attributes such as the torch and jug, castle, tower, bit, salamander, ermine, or the presence of Cupid accompany Temperance’s personification as controlling elements of bodily pleasures. The combinations of attributes relative to chastity give rise to two different iconographic types. These iconographic types translate theoretical considerations about this virtue visually.

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19

Wu, Yulian. "“Let People See and Be Moved”: Stone Arches and the Chastity Cult in Huizhou during the High Qing Era." Nan Nü 17, no. 1 (December 2, 2015): 117–63. http://dx.doi.org/10.1163/15685268-00171p04.

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This article examines the chastity cult in China during the High Qing (c.1680–1830) era. It focuses on the physical characteristics and the cultural implications of chastity arches built in Huizhou (Anhui) during the eighteenth century. Using both written texts and evidence from extant arches, this article explores how these monumental objects served as a forum through which the ideology of female fidelity was constructed and perceived by different constituents including the Manchu court, wealthy Huizhou merchants, and resident commoners. These three groups had different attitudes toward the value of these chastity arches, and thus, this study reveals a dynamic and contradictory picture of how the chastity cult was contested and negotiated in the local community of Huizhou during the late imperial period.

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20

K, Latha, and Shanmugavadivu N. "Chastity is being true to one’s word - Presenting the story of Vallalamakarajan." International Research Journal of Tamil 4, no. 1 (December 6, 2021): 25–31. http://dx.doi.org/10.34256/irjt2214.

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Devotional literature is not merely a literary work, but also an act of uplifting moral life and the religious beliefs of the people. When we look at devotional literature and religious thoughts, these are the best. Thus, in advancing the position of chastity, the story of Vallalamakarajan in Arunachala Purana confirms the singularity of the word efficiency while advancing the position of chastity. Chastity is here irrespective of male or female. It also breaks down the barriers of lower classes and the upper classes. If a word is to have its meaning, it is appropriate to combine the time frame in which it is spoken and the social setting. The word chastity presents us in a particularly significant position. It very well may be seen that the term has been utilized in the feeling of peculiarities since the hour of Sangam to the later to the later moral literary works

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21

Moyer, Jessica Dvorak. "Agency and Strategy: Chastity Exemplars in an Early Qing Anthology." Journal of Chinese Literature and Culture 10, no. 1 (April 1, 2023): 195–220. http://dx.doi.org/10.1215/23290048-10362444.

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Abstract This article reads exemplary biographies of chaste widows and women who committed suicide to preserve their chastity in the 1656 Yuding Nei ze yanyi 御定内則衍義 (Imperially Commissioned Expanded Meaning of the “Inner Standards”) by Fu Yijian 傅以漸 (1609–1665, jinshi 1646). In this anthology commissioned by the Shunzhi emperor on behalf of his mother, Fu's commentary emphasizes both the agency of individual women and the mutual resonance of personal virtue and political order. He not only praises the exemplars' virtue but also their agency, intelligence, and strategy. He explicitly acknowledges the different factors that could make chastity more difficult and states that in some situations, multiple courses of action were possible. He comments both on his heroines' political ability and on the political importance of recognizing chastity. Finally, in a context where women's chastity was often linked to political loyalism to the fallen Ming, Fu uses these biographies in a very different way: he presents chastity exemplars of conquered dynasties as foils to the decadent society around them. His commentary is thus recognizably tailored to his audience's circumstances as Manchu and Mongolian imperial women and his own as a Chinese male scholar at the beginning of the Qing.

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22

Poska, Allyson. "Elusive Virtue: Rethinking the Role of Female Chastity in Early Modern Spain." Journal of Early Modern History 8, no. 1 (2004): 135–46. http://dx.doi.org/10.1163/1570065041268988.

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AbstractFor decades, scholars have emphasized the importance of female chastity in early modern Spanish society. Early modern thinkers enthusiastically promoted the notion in their works, Mediterranean anthropologists formulated a cultural model around female chastity through their studies, and early modern historians followed suit in their examinations of the Catholic Reformation. However, this analysis of recent works on gender and the extensive demographic literature on early modern Spain reveals that there is little evidence that female chastity was a priority for most Spaniards. Instead, demography, economy, class, and the influence of regional cultures may have had more of an impact on the development of sexual mores than any overarching cultural program.

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23

J, Chandrika. "Dimensions of Love and Chastity." International Research Journal of Tamil 4, S-8 (July 21, 2022): 210–16. http://dx.doi.org/10.34256/irjt22s830.

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From the Sangam period till today, the expressions of Kalavu and karpin have been circulating in different dimensions focusing on women. Even if it is stated that the gender discrimination presented by internal grammars is caused by corruption, it cannot be denied that the natural opposite sex drive of male and female occurs due to sexual stimulation. So, when the thalaivan and thalaivi who have made this level of education point their lives towards harmony and draft, a life called chastity is built there. When the Tamil literature that presented these things today absorb the western culture and travel, Kalau and Karpu are constructed in a different way. In the literature, there are many different ways of living in society is registered such as having sex in the same house without marrying as lovers, a woman who does not marry because of true love and living with two men, a woman falling in love with her kidnapper and having a relationship with him, a woman living with two men due to poverty, a woman marrying a man who had sex with her against her will, etc. We should not criticize the literature or the media as a reflection of society. But the question arises as to how appropriate the cultural change will be in this society which has been steeped in a patriarchal society for ages and still sees women as objects. In the context of the prevalence of sexual violence against women, such western cultural records only encourage them and do not tend to respect women. Therefore, without imposing the word 'Chastity' on women, it is important for men and women to maintain self-control and live faithfully to each other. Emphasizing this concept, this research paper has been written

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24

Sample, Shelley. "Family Planning and Marital Chastity." Ethics & Medics 26, no. 7 (2001): 3–4. http://dx.doi.org/10.5840/em200126714.

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25

Fullinwider, Robert K. "Chastity, Morality, and the Schools." Philosophy & Public Policy Quarterly 14, no. 3/4 (December 1, 1994): 14. http://dx.doi.org/10.13021/g8pppq.141994.1290.

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26

Dentzien, Nicole. "Hans Sachs's Arthurian Chastity Test." Arthuriana 13, no. 1 (2003): 43–56. http://dx.doi.org/10.1353/art.2003.0009.

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27

Smith, Lesley. "Chastity belts and birthing girdles." Journal of Family Planning and Reproductive Health Care 33, no. 4 (October 1, 2007): 285–86. http://dx.doi.org/10.1783/147118907782101779.

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28

Arinze, Francis Cardinal. "Chastity Elevates and Builds Up." Linacre Quarterly 77, no. 2 (May 2010): 139–46. http://dx.doi.org/10.1179/002436310803888835.

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29

MCGHEE, MICHAEL. "Chastity and the (Male) Philosophers." Journal of Applied Philosophy 10, no. 1 (April 1993): 45–57. http://dx.doi.org/10.1111/j.1468-5930.1993.tb00061.x.

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30

Khalifah, Dr Husam Awad. "The Work of Women between Chastity and Temptation in the Holy Qur’an: Objective Study." International Journal of Early Childhood Special Education 14, no. 1 (March 17, 2022): 975–80. http://dx.doi.org/10.9756/int-jecse/v14i1.221111.

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Praise be to God, and prayers and peace be upon our master Muhammad “peace be upon him” and upon his family and companions all Then: The best qualities of the sons of Adam are morals and dealings between the sons of his kind, and there is no difference in this between male and female on the only limit, so God Almighty commanded the two sexes to be upright and moderate, and to stay away from the desires of the soul, to be chaste and work, and to stay away from temptation, especially women. Note that the approach of the Islamic religion and the correct monotheistic religions did not intend to deprive the human soul of its legitimate desires as much as God commanded it to be moderate and upright in its consumption of those desires and to avoid excess and negligence. Therefore, I relied on God and began to write my research tagged (The work of women between chastity and temptation in the Holy Qur’an), an objective study. The first requirement is to show chastity when women go out to work and relieve themselves. It was divided into five parts • The first requirement / explanation of what. • The second requirement: the chastity of dealing with the sexes. • The third requirement: Chastity and modesty in other religions. • The fourth requirement / ways to establish chastity. • The fifth requirement / the benefits of manifestations of chastity in society. The second topic: Women going out for the purpose of sedition and temptation It was divided into four parts • The first requirement / explanation of the verse. • The second requirement is to vilify display and temptation in previous religions. • The third requirement / the limits of mixing at work. • The fourth requirement / methods of combating makeup. Finally, I followed the research with a conclusion in which I showed the most important results that I reached.

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31

Cullum, Pat. "‘Give Me Chastity’: Masculinity and Attitudes to Chastity and Celibacy in the Middle Ages." Gender & History 25, no. 3 (October 27, 2013): 621–36. http://dx.doi.org/10.1111/1468-0424.12029.

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32

Kluz, Marek. "The Movement of Pure Hearts as the symbol and the road of maturing for pure love." Kwartalnik Naukowy Fides et Ratio 49, no. 1 (March 23, 2022): 21–30. http://dx.doi.org/10.34766/fetr.v49i1.1032.

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Destructive tendencies inside our civilisation affect the virtue of purity in an unprecedented way. Various arguments are being put forward against living a life in chastity. The life in purity is frequently associated with “rejection” of one’s own freedom. It is also argued that chastity is an element of an bygone era. For this reason the issue of sexual purity becomes currently a challenge – there is a need for a strong opposition against the distortions concerning the virtue of purity. For it is purity that provides for the maturing and deepening of love and prepares best for the bodily and spiritual union of woman and man in matrimony. Thus, it is essential to show the beauty and value of chastity. It has to be noted that the Church faithful to the teachings of Jesus Christ promotes all initiatives which in today’s world present chastity as a positive moral value. One of these initiatives is the Movement of Pure Hearts which through appropriate formation helps young people to fight for the purity of heart and body.

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33

Sadowa, Katarzyna. "Role of the Muslim concept of chastity in the context of the cultural clash of values." Człowiek i Społeczeństwo 41 (March 15, 2016): 163–76. http://dx.doi.org/10.14746/cis.2016.41.9.

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In the modern, globalised world where the clash of different cultures’ values is more and more visible, the conflict between Western culture and Islam seems to be most common. In this analysis, the author focuses especially on the Muslim concept of chastity and its actual role in the contexts of such a cultural conflict. At first, the author explains the problem of the cultures’ clash, then she characterizes the Islamic concept of chastity and its particular value for Muslims. The main theme of publication is the analysis of chosen media messages regarding the call for combating non-approved Western rules by promoting living in accordance with the concept of chastity and ghayra.

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34

Mann, Susan. "Widows in the Kinship, Class, and Community Structures of Qing Dynasty China." Journal of Asian Studies 46, no. 1 (February 1987): 37–56. http://dx.doi.org/10.2307/2056665.

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In 1934 Liu Jihua, a classically trained feminist at Yanjing University, published an article on the history of the concept of chastity in China. Meticulously documented and lavishly illustrated with quotations from the classics (beginning with the Book of Changes), her long essay argued that, by the Qing dynasty, female chastity had “become a religion” (zongjiaohua): a prescriptive norm accepted as a matter of faith by most men and women.

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35

Yuet, Keung Lo. "Conversion to Chastity: A Buddhist Catalyst in Early Imperial China." NAN NÜ 10, no. 1 (2008): 22–56. http://dx.doi.org/10.1163/138768008x273700.

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AbstractThis paper traces the history of the notion of female chastity (zhen) in China from pre-Qin to the mid-imperial era and argues that, prior to the arrival of Buddhism in China, the idea of female “chastity” was concerned not so much with physical virginity as the dutiful fulfillment of wifely obligations as stipulated by the Confucian marriage rites. A woman's chastity was determined by her moral rectitude rather than by her biological condition. The understanding of the physical body as a sacrosanct entity that must be defended against defilement and violation emerged under the influence of Buddhist notions of the uncontaminated body, the pious observance of the Buddhist monastic code, and the performance of religious charity that became popular in early imperial China. Based on a critical analysis of a wide array of Confucian canonical texts, dynastic histories, Indian Buddhist scriptures, biographies of Chinese monks and nuns, the monastic code, and Chinese Buddhist encyclopedias, this paper delineates the gradual process by which the Buddhist concept of the “pure body” became fully assimilated into the indigenous Chinese notion of female “rectitude” and the notion of female chastity finally acquired an ontological identity around the end of the sixth century.

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36

Schwarz, Kathryn. "Chastity, Militant and Married: Cavendish's Romance, Milton's Masque." Publications of the Modern Language Association of America 118, no. 2 (March 2003): 270–85. http://dx.doi.org/10.1632/003081203x67668.

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This essay takes up the issue of chaste intentionality in John Milton's A Mask Presented at Ludlow Castle and Margaret Cavendish's Assaulted and Pursued Chastity. Each of these narratives presents a female protagonist who simultaneously embodies and theorizes sexual virtue, creating a problem of will: when women intentionally participate in the ideological structures that constrain their acts, whose agency is at stake? The essay locates this question in the context of early modern conduct manuals and other prescriptive codifications of feminine sexuality, in which the performance of chastity, even as it is idealized, often involves actual or potential acts of violence against patriarchal structures and the male subjects who inhabit them. Milton and Cavendish raise the stakes by creating characters whose chastity is militant even as it tends toward marriage, identifying intentional virtue as a profoundly social problem.

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37

Ozorowski, Mieczysław. "Benedict Hesse’s Teaching on Conjugal Abstinence." Rocznik Teologii Katolickiej 20 (2021): 49–71. http://dx.doi.org/10.15290/rtk.2021.20.03.

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This article focuses on conjugal abstinence in the teaching of the great Polish theologian, Benedict Hesse, who lived and worked in Cracow during the fifteenth century. In his work Commentary on the Gospel of St. Matthew, Hesse focuses his discussion on chastity and conjugal abstinence in the context of several other subjects, including: the superiority of virginity over marriage; the superiority of virginal chastity over conjugal abstinence; the issue of assessing the pleasure of conjugal sexual intercourse; matters pertaining to modesty of the spouses and their exterior appearance; as well as castration for the Kingdom of Heaven. The issues that Hesse raises in relation to chastity and conjugal abstinence might bring a smile to a contemporary reader’s face, since they seem mostly anecdotal and basic. This article is not a complete and systematic lecture on conjugal abstinence.

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38

V, Muthulakshmi. "life values represented by the Eight Anthologies." Indian Journal of Tamil 4, no. 2 (May 14, 2023): 15–19. http://dx.doi.org/10.54392/ijot2323.

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Love is an expression of the inner feelings of the people who have been living continuously since the Sangam period and the purpose of philosophy is to express men's bravery and to live and prosper through them. The people of the Sangam period were divided into two groups as internal and external. The ancient Tamil suppressed the love life internally and divided the inner life into two types: theft and chastity. Tholkkappiyar and iraiyanar have explained the theft and chastity through poems. The excellence of Mens love the theft and womens love the chastity are explained thoroug it. The internal messages of folk songs are similar as the sangam poems. which are oral songs that have been performed in Tamil Nadu since time immemorial. Oral songs appeared long before writing. So it can be said that oral songs are the source of internal messages found in literature.

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39

VanDussen, Michael. "Betokening Chastity: Margery Kempe's Sartorial Crisis." Forum for Modern Language Studies 41, no. 3 (July 1, 2005): 275–88. http://dx.doi.org/10.1093/fmls/cqi017.

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40

Kleven, Kari Vik. "Girl culture as a chastity belt." NORA - Nordic Journal of Feminist and Gender Research 1, no. 2 (January 1993): 90–104. http://dx.doi.org/10.1080/08038740.1993.9959644.

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41

Healy, Jack. "The State, Virtue, Sex and Chastity." Linacre Quarterly 60, no. 2 (May 1993): 51–59. http://dx.doi.org/10.1080/20508549.1993.11878201.

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Hughes, Geoffrey Fitzgibbon. "The Chastity Society: disciplining Muslim men." Journal of the Royal Anthropological Institute 23, no. 2 (April 3, 2017): 267–84. http://dx.doi.org/10.1111/1467-9655.12606.

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Gibson, Joan. "The Logic of Chastity: Women, Sex, and the History of Philosophy in the Early Modern Period." Hypatia 21, no. 4 (2006): 1–19. http://dx.doi.org/10.1111/j.1527-2001.2006.tb01125.x.

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Before women could become visible as philosophers, they had first to become visible as rational autonomous thinkers. A social and ethical position holding that chastity was the most important virtue for women, and that rationality and chastity were incompatible, was a significant impediment to accepting women's capacity for philosophical thought. Thus one of the first tasks for women was to confront this belief and argue for their rationality in the face of a self-referential dilemma.

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B, Ponni. "Depiction of the Structure of Chastity through Myth in Ethic Literature." International Research Journal of Tamil 4, no. 3 (June 26, 2022): 65–71. http://dx.doi.org/10.34256/irjt2239.

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From time to time some conceptualizations based on the collective unconscious of man have remained unchanged in the minds of human beings. Thus, the concept of chastity has been emphasized to the woman through mythology from the Sangam age to the present day. Accordingly, this study is based on the idea that the myths of Arundhati and Amirtham, which originated during the Sangam Maruviya period after the Sangam age, emphasize the chastity of a woman through the myths of Arundhati and Amirtham.

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Sadasivam, R. "Sanga Ilakiya Pen Manthargalil Thalaviyai Munvaithu." Shanlax International Journal of Tamil Research 7, no. 3 (January 1, 2023): 60–66. http://dx.doi.org/10.34293/tamil.v7i3.6090.

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In Sangam literature, the most important of the women is ‘Thalaivi’. She is known to be a co-worker with the ‘Thalaivan’ in a life of love and a person who excels in the life of chastity. The ‘Sevilithai’ and the ‘Natrai’ are overjoyed to know that her daughter is excelling in the family life. She is the one who stands and guides the leader in ‘kalavu’ and chastity as her best friend. The Sangam literature speaks a lot about this.

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Hodne, Lasse. "The Bride and Groom of the “Canticum novum”." Acta ad archaeologiam et artium historiam pertinentia 21 (September 21, 2017): 139–52. http://dx.doi.org/10.5617/acta.5534.

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The article concentrates on the “Coronation of the Virgin” in medieval art. This image is based on the Bride and Groom theme from the Canticles. However, whereas this text from the Old Testament was examined already by the Church Fathers in their exegetical writings, a “canonical” representation of it was coined only in the 12th century. This “late introduction” reflects deeply rooted changes in religious life which profoundly changed church history. The turtle dove whichsings in the Canticles is, according to Saint Bernard of Clairvaux, not only a symbol of faithfulness but also of chastity. This chastity must, in turn, be connected with the chastity of the clergy and the development of the idea of celibacy precisely in this period. Hence, the “Coronation”, besides being a symbol of the Church, is also an expression of a precise conception of the Church, namely a body constituted of men who maintain their virginity as brides awaiting the arrival of the Groom.

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K, Hemalatha. "Sangam literature showing about Veera Mangaiyar." International Research Journal of Tamil 3, no. 4 (October 30, 2021): 226–33. http://dx.doi.org/10.34256/irjt21427.

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Since ancient times, the Tamil community has given great value to women. It is said that in the Vedic period men had equal rights with women and husband and wife had equal rights in religious and social duties. The position of women during the Sangam period, similar to the Vedic period, was highly admirable. Women were considered to be of the highest character to household duties. Chastity is with loving virtues patience, morality, maintaining the heart, hospitality, circumference, etc., are the characteristics of the wife. The women of the sangam age considered Nanam better than the best life of all, that innocent chastity was better than that Nanam, and that their husband was life for wives. Women have maintained a good place of Nanam and chastity. She considered it is duty to give birth to the people and to be heroic. The purpose of this article is to express the heroic feelings of women in sangam literature.

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Terekhova, Maria A. "Social Status of Widows in Qing Dynasty." Oriental Courier, no. 1-2 (2021): 161. http://dx.doi.org/10.18254/s268684310015728-8.

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The chastity cult in Qing China caused a striking ambiguity of widows’ status. They were praised and honored. Widow’s status became a symbol of the elite when a woman had enough financial freedom to protect her virtue and not to remarry. Their lives were described in the biographies and local gazetteers as Confucian legends about dignity. But no political agenda could mitigate the bitterness and hardships of a woman who lost her husband in the imperial times. The article analyzes the bilateral nature of widowhood in the Qing dynasty: governmental proclamations, juridical formulations, and widows’ biographies written by gentry, on the one hand, and women’s inner perception of chastity that we read between the lines in the legal documents. How did the concept of fidelity glorified in the law relate to real-life practices? The paper summarizes that state politics and the law often contradicted reality that detracted from women’s internal sense of morality and women’s personal meaning-making the chastity cult in Qing China.

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P, Valli. "Women in Silappathikaaram." International Research Journal of Tamil 4, S-8 (July 21, 2022): 191–97. http://dx.doi.org/10.34256/irjt22s827.

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Silappathikaaram was written in a way to make women proud. They found that Kannagi, Madhavi, and Gopperundevi had adapted to the environment of that time. Kannagi is bound to her husband and lives a submissive life. Kannagi is represented as a woman who regrets not being able to fulfil her household duties due to her husband's separation and who does not think of herself except for her husband's happiness. Although Madhavi was born into the courtesan clan, she did not want to live that life. Through Madhavi, Ilangovadikal has made the world aware of the destruction of Kovalan and the state of one-to-one chastity, and the Kanikaiyar clan women who lived as materialistic were also noble. Even though Kopperundevi is a queen, she does not accept her husband's fascination with the beauty of a dramatist. The king, however, is interested in alleviating his wife's anger. Ilangovadikalar opines that the wife is unable to live because of the husband's death and that Kopperundevi is also applauded for chastity by showing through the character of the queen. He crowned women's chastity by saying that the gods were subordinate to chastity and that the gods themselves came down and carried Kannaki in the Pushpaka Vimanam (chariot). In addition, he made Kannagi a deity and made the kings of many countries build temples and worship her. The honour of worshipping women belongs to only Ilangovadikal.

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Upchurch, Robert K. "For Pastoral Care and Political Gain: Ælfric of Eynsham's Preaching on Marital Celibacy." Traditio 59 (2004): 39–78. http://dx.doi.org/10.1017/s0362152900002531.

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Writing early in the last decade of the tenth century, the Anglo-Saxon monk Ælfric begins his Second Series ofCatholic Homilieswith a sermon for Christmas Day. The second of five Old English sermons he wrote for the Nativity, it combines dense doctrinal matters with concrete advice about how Christians should commemorate the birth of Christ. After discussing Christ's Incarnation and Virgin Birth, and the Old Testament prophecies anticipating his appearance, Ælfric concludes the sermon with a series of instructions directing believers how to conduct themselves at Christmas. Of particular interest is his singling out ofclænnyss, an Old English word for “chastity” or “purity,” as the virtue to be most highly prized among the laity:We sceolon eac cristes acennednysse. and his gebyrdtide mid gastlicere blisse wurðian. and us sylfe mid godum weorcum geglengan. and us mid godes lofsangum gebysgian. and ða oing onscunian. ðe crist forbytt. pæt sind leahtras. and deofles weorc. and ða ðing lufian ðe god bebead. pæt is eadmodnys. and mildheortnys. rihtwisnys. and soðfæstnys. ælmesdreda. and gemetfræstnys. gepyld and cleennyss; pas ðing lufað god and huru ða clænnysse ðe he sylf ðurh hine. and ðurh pæt clæne mreden his modor astealde; Swa eac ealle his geferan ðe him filigdon ealle hí weeron on clænnysse wuniende. and se mæsta dæl prera manna pe gode geðeoð purh clsennysse hi geðeoð. (CHII.1.277–87)[We ought also to honor the birth and nativity of Christ with spiritual joy, and adorn ourselves with good works, and occupy ourselves with songs of praise to God, and shun those things which Christ forbids, which are sins and works of the devil, and love those things which God commanded, that is humility and mercy, justice and truth, almsgiving and self-control, patience and chastity. These things God loves, and especially chastity, which he established through himself and the chaste virgin, his mother. So also all of his companions who followed him were living in chastity, and the greatest portion of those men who achieve favor with God achieve it through chastity.]

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