Abstract
These research notes were compiled in an effort to consolidate advanced studies, and conclusively provide two pointers for future research work, concerning the ideas of Helene Stöcker, a radical feminist activist working towards sexual liberation, amidst maternalist feminism as found in the contemporary Germany's bourgeois mainstream women's movement.
From the latter half of the 19th century to the early 20th, sexuality was only accepted to the extent that it was for reproductive purposes between a woman and a man bound in matrimony rooted in a controlling Victorian sexual morality demanding virginity from women. In regard to these highly oppressive sexual ethics, Stöcker refuted the patriarchal institution of marriage for subjugating the female sex and put her energy into creating a new morality that would recognize free sexual love outside of the constraints of marriage as well as positively accept children born from such relationships. Also, based in her vocal attestations for the dignity of each individual and respect for their right to self-determination in matters of sex, she stood affirmatively for homosexual relationships.
In 1905, Stöcker established the Maternity Protection League so as to improve the legal standing and economic independence of children born out of wedlock and their mothers. She also put emphasis on sex education, including assistance in avoiding the misfortune of unwanted births by spreading information on contraception, while developing a movement calling for the decriminalization of abortion centered on a woman's right to decide the fate of her own fertility.
In 1919, the Weimar Republic was formed and equality between women and men was guaranteed by the Weimar constitution, wherein women obtained political suffrage. Birth control and family planning were implemented extensively and the number of abortions increased. The Maternity Protection League extended its movement so as to spread accurate information on sex to every region, but gender roles and gender-specific expectations were barely swayed making it difficult for most women to actually enjoy the new sexual standards.
Consequently, given these matters, by closely examining Stöcker's works written particularly in this period, I believe that hints into how current conditions regarding sexual freedom and reproductive rights should be handled may be derived as guiding principles for future research.
It may be off the mark to think that she had a vision here on the structure of a society ready to support self-determination. I would like to carry out closer examination into this matter.
