The ancient profession of prostitution has a wealth of information available, and I do not intend to collect data for a comprehensive discussion here. I will only touch on a few points.
1. Origin of the Industry#
Humans have observed that many female primates or monkeys engage in prostitution for survival or food. This is due to the fact that male primates are generally stronger than females, leading to male-dominated communities. However, there are exceptions, such as the bonobo, where females lead and are known for their peaceful and promiscuous behavior.
The basic desires of men and women are intertwined with food and sex. Sex is a fundamental survival element alongside food. This is driven by genetics. For a species to reproduce, it must evolve strong sexual pleasure, impulses, and instincts; otherwise, it risks extinction. Many animals become frantic or disregard their lives during mating seasons.
In terms of sexual relationships, different animals exhibit different behaviors. For example, many bird species tend to maintain monogamous relationships, happily incubating eggs together. Regardless of mating, female birds will lay eggs due to inherited genetic drives, but both parents can participate equally in incubation and nurturing. However, for some species, reproduction significantly increases survival risks and causes great suffering, leading to reluctance. For instance, in certain beetle species, males violently pierce females with their reproductive organs, while ducks have evolved long, convoluted vaginas and penises due to sexual violence and resistance.
Returning to humans, as Freud said, sex is one of the basic instincts. However, unlike animals, civilization suppresses these instincts.
Before civilization emerged, there may have been two coexisting situations: on one hand, males hunted while females gathered and raised the young, living in small-scale communities without monogamous pair bonds (one male, one female), knowing only their mothers and not their fathers, with widespread genital and sexual worship, and no sexual taboos. On the other hand, humans recognized the need to avoid inbreeding, requiring cross-tribal sexual interactions. Some tribes cooperated and exchanged, while others were aggressive, like chimpanzees, killing males from other tribes to seize females. There were also instances of both methods being employed, depending on the balance of power between tribes; otherwise, stronger tribes would dominate weaker ones, leading to the extinction of the latter. The term "marriage" is believed to refer to the primitive practice of one tribe entering another's territory to abduct individuals as part of a marriage ritual. War led to the formation of male-dominated military organizations, where violence allowed men to gain dominance in gender relations, with major civilizations originating from aggressive, male-led tribes, and legendary ancestors of various ethnic groups often being military leaders.
With the establishment of larger cities and nations, civilization arose, and laws and systems were put in place. Relationships between men and women became governed by morality and law. In monogamous marriages, men gained complete control over women, emphasizing family lineage and the loyalty of wives to ensure that property and power were passed down to their genetic offspring. In marriage, men did not seek sexual satisfaction as a primary goal; Engels stated that "prostitution is a necessary supplement to monogamy."
The prostitution industry is generally believed to have three origins.
First is religious prostitution. In early major civilizations such as Egypt, Babylon, Greece, China, India, and Japan, there were female priests or priestesses who entertained the gods through song and dance, often considered to be engaging in prostitution as a side job. In Babylon, women were required to dedicate themselves to foreign men at the temple of the goddess Mylitta. In ancient Egypt, the most beautiful women of the noble class were offered to the god Amun, engaging in promiscuity within the temple for a period. Herodotus recorded that around the time of the Persian Wars, there was a custom in Greece and surrounding areas where women had to dedicate themselves at the temple of Aphrodite at least once in their lifetime, engaging in promiscuity with foreigners. When they arrived at the temple, unless a foreigner threw money at their feet and had intercourse with them outside the sacred area, they could not leave. The amount of money, regardless of how much, could not be refused, as the law prohibited refusal. The money thrown at their feet was considered sacred, and they could not refuse the first person who threw money, no matter how many there were. In various cultures, different love gods' temples, such as the temple of Aphrodite, had female priests who engaged in lifelong prostitution to earn money for the temple, which later transformed into earning for themselves.
In China, the character for "prostitute" does not exist in the Shuowen Jiezi, which mentions "chang" but not "chang." Duan Yucai's commentary states: "It is called 'chang' when it is spoken of in jest, and 'you' when it is spoken of in music. It is also called 'chang,' referring to the same thing." Similarly, "ji" originally referred to "ji," meaning those who earn a living through song and dance. The goddess worshipped by prostitutes is the White-Browed God Hongya, who is said to be a musician of the Yellow Emperor. They were originally performers of music and dance for religious rituals, and records of their customs can still be found in states like Zheng, Wei, and Chu during the pre-Qin period, such as the goddess of Wushan.
Next is the official and military prostitutes. Guan Zhong first established seven hundred female brothels, collecting their earnings as military funds. During the Solon reforms, centralized public brothels were established in Athens, generally believed to be a means of taxing slave prostitution. Emperor Wu of Han established "camp prostitutes" in the military, and by the Tang Dynasty, camp prostitutes also engaged in external business. The sources of these prostitutes were captives, slaves, or the female relatives of convicted criminals. The Book of Wei states: "For robbers who kill, the leader and all followers are executed, and their wives and children are made 'musical households'; for those who do not kill or whose loot is less than five horses, the leader is executed, and followers die, and their wives and children are also made 'musical households'; for petty thieves with loot exceeding ten horses, the leader dies, and the wives and children are sent to the post." The same applied during the Sui and Tang Dynasties.
Lastly, there are free women who become prostitutes. Most of them fall into this profession due to family upheaval caused by war or famine. Some dynasties issued relevant laws prohibiting respectable women from becoming prostitutes, but enforcement was generally ineffective. The emergence of the prostitution industry among common people is believed to have occurred relatively late, generally thought to have begun in the Southern Dynasties and developed during the Tang and Song Dynasties, forming in the Ming and Qing Dynasties. I believe this is due to two factors: a lack of early historical records and the need for a relatively developed commodity economy.
2. Development of the Industry#
In China, the official and military prostitution industry flourished during the Tang and Song Dynasties, with private prostitutes gradually replacing official ones during the Ming Dynasty, and official prostitutes being abolished in the Qing Dynasty, replaced by private ones. I will not discuss this comprehensively but will select a few recorded events from history.
During the Northern and Southern Dynasties, frequent wars and significant ethnic changes led to the capture of entire foreign populations as mixed households or military households. After Tuoba Yan pacified the "northern people" in the fifth year of the Taiping Zhenjun era, he executed their leader and relocated the remaining population to the provinces of Ji, Xiang, and Ding as military households. The following year, Emperor Xiaowen suppressed the rebels in Lianchuan and relocated the captured populations to the provinces of Qing, Xu, Qi, and Chong as military households. After Shen Qingzhi suppressed the barbarians, he brought over sixty thousand "living barbarians" and "subdued barbarians" to the capital to serve as military households. This system persisted through generations, and even with changes in dynasties, they remained enslaved.
The military prostitutes of the Tang and Song Dynasties not only served the army but also local officials. When a new official took office, all military prostitutes would go to welcome them. There are many records of former officials entrusting their beloved military prostitutes to their successors, as well as instances of punishment leading to the death of military prostitutes, or military prostitutes pleading with familiar officials to help them escape their status, which I will not elaborate on here.
Zhu Yuanzhang made the wives and daughters of his subordinates, such as Zhang Shicheng, into official prostitutes, numbering in the tens of thousands. The descendants of Chen Youliang and his followers, including the surnames Chen, Qian, Lin, Li, Yuan, Sun, Zhao, Xu, and He, were demoted to boat dwellers, living as lowly laborers, and their families, who accompanied them on the boats, were trained in music and dance to serve as entertainers. During the Daoguang and Xianfeng eras, there were still over a thousand boats in existence.
When Zhu Di rebelled, he killed the civil and military officials of the Jianwen Emperor and exiled their families to the border regions of Shanxi and Shaanxi, categorizing them as musical households, ensuring they could never become respectable citizens and would remain in lowly occupations for generations.
The "National Morning Classics" states: "The wife of Tie Xuan, Yang, was thirty-five years old and sent to the music office; the wife of Lao Da, Zhang, was fifty-six years old and sent to the music office, and Zhang soon passed away. The music office reported to the emperor: 'By imperial decree, take her out of the gate of Shangyuan County and let the dogs eat her, thus decreed.'" Another record states: "In the twelfth month of the second year of Yongle, the music office reported that the women Yang and Liu, who were without documentation, should be sent to the Hongguo Duke for transfer to military brothels. On the eleventh day of the first month of the eleventh year of Yongle, the music office reported that the wives of Qi Tai and their relatives were guarded by over twenty men every night, and the younger ones were already pregnant, except for those who gave birth to boys, who were to be made into little turtles. There was also a three-year-old girl, and a request was made to the emperor. The emperor decreed that they should be left alone. If they did not grow up, they would become worthless." It was also reported that Huang Zicheng's wife gave birth to a boy, who is now ten years old, and the emperor decreed that they should be left alone.
Even contemporaries found the cruelty of Zhu's family intolerable. In the early Hongwu period, during a drought, Liu Ji suggested: "The wives of soldiers who died in battle should all belong to separate households, totaling tens of thousands, creating a gloomy atmosphere. The soldiers who surrendered should all be categorized as military households, which would help restore harmony." In the twenty-first year of Hongwu, Xie Jin submitted a memorial of ten thousand words: "The music office is not a humane institution. Those who are virtuous may not be honored, while those who have committed wrongs may drag their families down. Moreover, the law prioritizes human relationships, yet there are provisions for assigning women to men. If taken from the unjust, how can one speak of virtue and righteousness?"
During the Yongzheng era, multiple edicts were issued to reduce the status of various lowly individuals and restore them to respectable citizens. All official prostitutes, including those in the music office, were abolished and restored to respectable status. Although official prostitutes were abolished, starting from the late Qing Dynasty, "prostitute donations" were collected in the capital and provinces, with those who contributed to the official treasury labeled as "official prostitutes," while others were considered "private prostitutes." At the same time, the Qing Dynasty prohibited officials from consorting with prostitutes, leading them to change their sexual preferences, favoring young and delicate male performers.
3. Ecology of the Industry#
Human society itself constitutes a complex ecological hierarchy of a patriarchal system where the strong eat the weak, and prostitutes exist at all levels of this ecology, facing vastly different circumstances depending on their ecological niche.
Li Yannian and his sister, Lady Li, were both military households, with Lady Li being taken into the palace by Emperor Wu of Han and eventually becoming the empress. However, Emperor Wu was known for his violent temperament, having killed three of his four empresses, and Lady Li died young due to illness, fearing that her illness would cause her to lose favor and bring harm to her brother.
Emperors such as Liang Jianwen, Song Huizong, Song Lizong, Ming Wuzong, and Tongzhi all have stories of hiring prostitutes, and some even left behind beautiful tales. Liang Jianwen wrote "The Song of the Bird's Nest": "The blue ox and red carriages, how pitiful to spend the night at a brothel." Even emperors and their concubines had numerous favorites, so it is not surprising that others would do the same. Spending the night at a brothel is seen as a form of progress compared to maintaining a large harem filled with resentful women and wandering husbands.
Prostitutes who were attached to the upper echelons of society held high status. For example, when Song Jiang sought amnesty, he had to seek out Li Shishi. This is understandable, as the social hierarchy is based on a pyramid of resources and power, and high-ranking prostitutes could also enjoy the overflow of resources and power. This phenomenon is consistent across various civilizations with social stratification. In the 16th century, the famous Italian courtesan Franco charged 4-5 gold coins for a kiss, equivalent to six months' wages for a household servant, who were considered high-wage laborers in the Middle Ages, far exceeding that of ordinary peasant farmers. Franco charged 50 gold coins for a sexual encounter. Another famous courtesan, De Aragon, charged 100 gold coins for an entire night, equivalent to ten years' wages for a servant.
Among Greek prostitutes, there was a high-class tier known as "hetairai." They were mostly young, beautiful, elegant, and talented female slaves, specifically educated and trained by their owners from a young age. They generally did not engage in casual prostitution but were purchased by generals, politicians, scholars, and artists. In their youth, they were concentrated in the temple of Aphrodite for education and training, and once skilled, they were sold at a price.
One famous courtesan, Phryne, was talented and wealthy. She financed the reconstruction of Thebes' city walls and inscribed a proud inscription: "Alexander destroyed it; I, the famous courtesan Phryne, rebuilt it."
Aspasia, born in Miletus, came to Athens as a child and became the famous statesman Pericles' wife, who divorced his wife to marry her. Her influence was so great that she managed to ensure that Athens did not attack her hometown of Miletus during the war with Samos. She was independent of her husband and was said to still engage in prostitution in regular brothels.
The clothing of courtesans during the Han Dynasty was far superior to that of ordinary women. Jia Yi stated: "Now commoners can wear imperial clothing, while courtesans and entertainers can wear royal adornments." Some famous courtesans in the early Han Dynasty lived lives comparable to those of nobles. For example, the famous courtesan Shi Feng from Xuancheng had luxurious and extravagant residences filled with fragrant chambers and exquisite treasures, with a wealthy man paying thirty thousand to view them all. As a result, people would sigh, "Looking through the window, I envy the courtesans, who do not lift a finger while their wardrobes overflow."
Courtesans in the Song Dynasty also enjoyed relatively affluent lives, with some famous courtesans living in extravagant luxury. Their rooms were adorned with embroidered curtains, famous paintings, and musical instruments, while their courtyards featured exotic fish and rare flowers. They disregarded court prohibitions and openly imitated the lifestyles of the wealthy. When traveling, they would ride in large sedan chairs, which were not permitted for singers, and some openly rode in eight-bear sedan chairs, flaunting their status.
In modern times, particularly in Shanghai, courtesans have challenged traditional feudal hierarchical concepts. The "Great Qing Code" explicitly stated that prostitutes were not allowed to wear silk, satin, or other fine clothing, yet Shanghai courtesans often wore silk and satin, and performers' garments adorned with gold embroidery became commonplace. Whenever they went out, they would ride in large sedan chairs, with their names prominently displayed on lanterns to showcase their flamboyance.
However, there is very little documentation on the vast majority of lower-tier prostitutes. Feng Menglong's book "The Yellow Oriole" lists various types of prostitutes, including dance prostitutes, old prostitutes, teaching prostitutes, thin prostitutes, traveling prostitutes, tall prostitutes, happy prostitutes, bald prostitutes, hunchbacked prostitutes, fat prostitutes, foolish prostitutes, wealthy prostitutes, talkative prostitutes, short prostitutes, alliance prostitutes, sore prostitutes, ugly prostitutes, substitute prostitutes, excellent prostitutes, selling prostitutes, sick prostitutes, poor prostitutes, greedy prostitutes, drunken prostitutes, sleeping prostitutes, black prostitutes, clumsy prostitutes, carpet prostitutes, expanding prostitutes, pregnant prostitutes, hemp prostitutes, village prostitutes, mute prostitutes, dragging prostitutes, jumping prostitutes, noisy prostitutes, drilling prostitutes, and lewd prostitutes, among over forty types. They serve men of various social classes and sexual preferences.
Even high-ranking courtesans are merely accessories. Green Pearl and Chen Yuanyuan both perished along with the powerful men they were associated with. The famous courtesan Guan Panpan was a concubine of Zhang Jianfeng, and she lived alone in the Swallow Tower to maintain her chastity. Bai Juyi wrote a poem mocking her inability to sacrifice herself for her master, leading her to starve herself to death. Zhu Xi tortured the military courtesan Yan Rui, who had connections with his political rival Tang Zhongyou, "beating her repeatedly within two months, nearly to death."
4. Cultural Thoughts on Prostitutes#
Prostitutes are looked down upon by the public due to their lowly profession, yet they are often portrayed positively or even praised in the cultural narratives of intellectuals across various countries. There are many reasons for this.
Firstly, prostitutes, as the weaker party, evoke sympathy, and people may empathize with them. For example, Bai Juyi's "Song of the Pipa" often reflects the sentiments of talented individuals who feel unappreciated. Throughout history, many have genuinely sympathized with their plight, as seen in many stories from the "Three Words and Two Claps."
Secondly, because prostitutes are seen as weak and symbolize insult and harm, thinkers who wish to redeem humanity often feel compelled to redeem them, believing that by saving them, they can save everyone. For instance, the Pharisees brought a woman caught in adultery to Jesus, saying, "Teacher, this woman was caught in the act of adultery. Moses commanded us to stone such women. What do you say?" Jesus replied, "Let any one of you who is without sin be the first to throw a stone at her." Jesus also healed Mary Magdalene, who witnessed his resurrection. Sympathy and redemption for prostitutes are common themes in romantic and realist novels, such as "Les Misérables," "The Lady of the Camellias," "Resurrection," and "The Moonlight."
Thirdly, scholars often uphold their integrity, but when faced with significant changes that test human nature, people tend to prioritize survival. This leads to self-deprecating or mocking reflections on why prostitutes can do what scholars cannot, as seen in the stories of the Eight Beauties of Qinhuai. Works like "The Peach Blossom Fan," "The Round and Round Song," and "The Legend of Liu Rushi" all reflect this sentiment.
Fourthly, people hold mysterious or sacred views on sex. The fish-blue Guanyin from the "Thirty-Three Transformations of Guanyin" originates from the story of the Ma Lang woman in the Tang Dynasty. Li Fuyan's "Continuation of the Strange Records" recounts that during the Tang Dynasty, a woman known for her promiscuity died and was buried by a desolate road. A foreign monk came to her grave, burned incense, and praised her, saying, "This is a great saint, compassionate and generous, fulfilling all worldly desires; she is the Bodhisattva of the collarbone." When people opened her grave, they found it as the monk described, leading them to hold a feast and build a pagoda in her honor. This story has many variations, but Guanyin is often associated with sexuality as a path to enlightenment. Similar concepts can be found in other religions and sects. Regardless of perspective, sex is a crucial aspect of human life, and prostitutes are experts in sexual matters.
Fifthly, the act of hiring prostitutes has historically been viewed as a refined and elegant affair. During the Tang and Song Dynasties, scholars traveling to the capital for examinations often first visited the brothels of Pingkang. When in office, social gatherings often required entertainment from the music office. The stories of famous figures like Yuan Zhen, Bai Juyi, Du Mu, Ouyang Xiu, Su Dongpo, and Fan Zhongyan have been passed down through generations. In the West, figures like Monet, Van Gogh, Nietzsche, Flaubert, Maupassant, Hugo, Mozart, and Beethoven have also connected hiring prostitutes with art.
Sixthly, in a society where women are seen as subordinate to men, respectable households often do not allow women to speak outside the home. However, because prostitutes do not belong to any specific man, they gain a certain degree of freedom, allowing many to leave their mark in history. The "Complete Poems of the Tang Dynasty" includes poems by twenty-one courtesans, totaling one hundred thirty-six pieces. For instance, Xue Tao was known for her poetic talent and was recognized for her literary skills. She served in the court and later retired to Huahua Creek, where she wore women's attire and made paper for writing, now known as Xue Tao paper. Works like "The Liwa Legend," "The Legend of Huo Xiaoyu," and "Saving the Wind Dust," as well as "Three Words and Two Claps," often praise the pursuit of freedom by courtesans. In real history, figures like Yu Xuanji, Liang Hongyu, Sai Jinhua, Xiao Fengxian, Pan Yuliang, and Dong Zhujun are also regarded as legends. Even if they do not reach the level of historical fame, they are still much freer than women confined to their homes, as recorded in "Records of the Great Merchants": "Zhao's daughter Zheng Ji, with her beauty, played the zither, danced gracefully, and traveled far and wide, not choosing between the old and young, seeking wealth." It also states: "In Zhongshan, where the land is thin and the population is dense, there are still sand dunes. For courtesans, they play music and charm the wealthy, entering the harem and serving the lords."
In summary, people share common feelings and reasoning. Sympathy for the weak and a yearning for freedom are universal.
5. Real Examination of Sex Workers#
In reality, there is a vast number of sex workers across all social strata, but they remain silent, making it difficult for outsiders to grasp their full picture. I lack extensive research in this area, but based on what I have seen and learned, I believe the reasons for entering this profession can be categorized into several types.
Firstly, economic necessity. This is common among the lower classes, where there is a lack of means to make a living and job opportunities, forcing them to seek survival for themselves and their families. After the wave of layoffs in Northeast China, prostitutes from the Northeast spread across the country, with many middle-aged women even ending up in France. It is said that husbands would ride bicycles to take their wives to work as prostitutes. A popular song at the time went: "Laid-off girls, don't cry, walk into the nightclub with your head held high; accompany the rich, earn tips, and don't burden the state; father and mother, suffered for half a lifetime, now jobless and desolate; weak women, be strong, develop your body to support your parents." Professor Pan Suiming conducted a survey: "Only less than 9% of women directly became prostitutes after being laid off or unemployed; the rest had gone through a considerable amount of time and sought various jobs before ultimately choosing to enter the sex industry."
Secondly, personal downfall. Some individuals originally had opportunities to change their lives through education, marriage, or work but missed these critical choices, leading to self-destructive behavior. The proportion of such cases is quite high in Pan Suiming's survey, and I suspect there are genuine situations as well as excuses for personal failures.
Thirdly, a lack of better skills and opportunities for making a living. Individuals without good education and family backgrounds can only engage in the lowest-level jobs, such as assembly line workers or restaurant staff. These jobs are labor-intensive and low-paying. In comparison, prostitution can be a more lucrative option. Pan Suiming stated that prostitution is a choice of occupational parallel displacement.
Fourthly, some individuals possess a certain level of education and good looks, but the income from being an ordinary employee pales in comparison to that of a high-ranking prostitute. For example, in "The First Furnace," Ge Weilong comes from a middle-class family and could afford to attend a university in Hong Kong, but after graduation, she could not find a good job and could not reach a higher social class, making it more appealing to become a socialite. As mentioned earlier, prostitutes are attached to all social classes, and those attached to higher classes can earn considerable rewards. For instance, Li Yundi once paid 8,000 yuan for a single encounter, which is roughly their market price. Prostitutes from all social strata earn significantly more through prostitution than they would from other jobs.
As previously mentioned, the prostitution industry is dependent on the overflow of wealth, with lower-tier clients typically being small business owners, salespeople, long-haul truck drivers, and laborers. They themselves do not earn much and can only afford limited amounts, but being away from home, they possess a certain willingness and ability to spend. The lowest tier is often found in small towns, along major transportation routes, or even in small mines. Their circumstances are dire, with even basic health conditions unguaranteed and lacking necessary knowledge.
In contrast, those in the upper tier stay in five-star hotels, wear designer clothes, and post photos on social media daily, returning home to make their sisters envious.
Most are ordinary people striving to survive, but due to their rights not being protected, they find themselves at the bottom of society, a result of both personal and societal factors. For example, a recently well-known figure, Chen Mouhui, who resides in Japan, once earned a considerable amount of money but spent it all on her boyfriend and maid cafes. There is no need to elevate or belittle their situation; most of them cannot rely on their abilities to rise in this era, but it is not their fault. The need to rise is a modern issue; over a hundred years ago, most people did not face such dilemmas.
A good society should allow the strong to live and the weak to live as well. Some individuals are relatively weak in this era, and their desires and ideals may not be so noble, but as long as they do not infringe upon others, they are legitimate.
6. Prostitution and Feminism#
First, it is clear that feminism pertains to issues of power structures, which, if resolved, could address many problems. The primary work remains male-centric, and the status of women as secondary beings has not completely changed. Many gender issues require women to have the same wealth, power, and influence in public matters as men.
From a feminist perspective, there are two differing views on prostitution: prohibition and legalization.
Those who advocate for the prohibition of prostitution argue that it leads to the objectification and commodification of women, resulting in their oppression, and that many prostitutes' health and development are not guaranteed.
On the other hand, those who support legalization argue that sex is a matter of personal freedom. Although it introduces a commercial relationship, it remains a matter of personal freedom. Only legalization can ensure the safety, health, and rights of sex workers. Countries that have legalized prostitution generally have higher statuses for women.
My basic viewpoint is that prohibiting prostitution is based on moral concepts and lacks sufficient legal justification, but this prohibition is widely understood to be unenforceable. Therefore, it is necessary to protect sex workers in reality, helping them avoid control by unscrupulous individuals, ensuring their health, and keeping them away from drugs. It is well understood who poses the greatest harm to them. I know that some NGOs have worked on these issues in recent years, but I am unsure if they still exist.
Furthermore, while private ownership is a cause of prostitution, it is also the cornerstone of civilization. We see from previous examples that high-ranking prostitutes can protect their own property, and property rights guarantee freedom. This important proposition cannot be elaborated upon here.
Throughout the Song Dynasty, it is estimated that the only scholar who did not hire prostitutes was Wang Anshi, whose ideal was "the wealth of the common people should be indistinguishable from public and private wealth. The ruler wields power like heaven holding the scales. All taxes should be self-imposed, and usury should be punished. Usury should be punished by law, and power should not come from nowhere." To increase state revenue, he had official prostitutes sell wine in state-run hotels. It is easy to imagine that the income would not be high and would go to the public treasury; I suspect official prostitutes would not be very willing.
We can all say that we are selling our bodies for wealth, and our ideal is to reduce working hours to gain more personal freedom. I support providing unconditional basic security for the lower classes, allowing them more time and conditions for learning and growth.
Engels said, "The difference between marriage and prostitution is merely wholesale and retail." Zhang Ailing said, "If marriage is for the sake of making a living, then marriage is long-term prostitution." The reality is that marriage, in most cases, is merely a commercial relationship. At any point in human history and in any civilization, only a portion of people have praised and demanded fidelity in monogamous marriages. This is because sexual exclusivity stems from men's demands on women. Over time, this became an ideal for some to uphold societal morals and establish a moral order. From a leftist perspective, marriage is a form of bondage, and the marriage rate will inevitably decline, allowing individuals to gain more freedom.
All theories should aim for human freedom. This short article reflects the countless individuals who have lived before us, who have experienced hope and despair, happiness and suffering. With compassion for the emotional and the benefit of all beings, we hope to ensure that everyone can choose their own free life.