Our Victorian ancestors believed that sex in the absence of (at least marital) intimacy was morally wrong and that the only women who experienced sexual pleasure were nymphomaniacs. Freud's work was revolutionary in part just because he challenged the view of "good" women and children as asexual creatures. Only with Masters and Johnson's work, however, has there been a full scientific recognition of the capacity of ordinary women for sexual pleasure. But though it is now recognized that sexual pleasure exists for all people at all stages of life and is, in its own right, a morally permissible goal, this contemporary attitude is still dominated by a Victorian atmosphere. It remains the common feeling that it is a kind of pleasure which should be experienced only in private and only between people who are and intend to be otherwise intimate. Genital pleasure is private not only in our description of its physical location, but also in our conception of its occurrence or occasion.
For the rape victim, the special problem created by the discovery of pleasure in sex is that now some people believe that every sex act must be pleasurable to some extent, including rape. Thus, it is believed by some that the victim in a rape must at some level be enjoying herself - and that this enjoyment in a non-intimate, non-private environment is shameful. What is especially wrong about rape, therefore, is that it makes evident the essentially sexual nature of women, and this has been viewed, from the time of Eve through the time of Victoria, as cause for their humiliation. Note that on this view the special evil of rape is due to the feminine character and not to that of her attacker.
The additional societal attitude that sex is moral only between intimates creates a further dilemma in assessing the situation of the rape victim. On the one hand, if it is believed that the sex act itself creates an intimate relationship between two people, then, by necessity, the rape victim experiences intimacy with her assailant. This may incline one to deny the fact of the rape by pointing to the fact of the intimacy. If one does not believe that sex is immoral in the absence of intimacy, then the even of sex in the absence of an intimate relationship, even though involuntary, is cause for public scorn and humiliation. For the rape victim, to acknowledge the rape is to acknowledge one's immorality. Either way, the victim has violated the social sexual taboos and she must therefore be ostracized.
What is important is no longer that one is the victim of an assault, but rather that one is the survivor of a social transgression. This is the special burden that the victim carries.
Pamela Foa, "What's wrong with rape?", in Feminism and Philosophy, M Vetterline-Braggin, F. Ellinston and Jane English (eds.), Rowman and Littlefield (1977), reprinted in Ethics in Practice, Hugh LaFollette (ed.), Blackwell (1997)