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- Herausgeber: Musaicum Books
- Kategorie: Geisteswissenschaft
- Sprache: Englisch
- Veröffentlichungsjahr: 2017
In 'The Humanness of Women' by Charlotte Perkins Gilman, the author explores the societal and psychological constraints placed upon women in the late 19th century. Through a series of interconnected essays and vignettes, Gilman delves into the complexities of womanhood, challenging the prevailing notions of feminine identity and highlighting the importance of women's autonomy. Her writing style is characterized by its clarity and directness, making her arguments all the more compelling in a time of growing feminist activism and advocacy. By intertwining personal anecdotes with sociopolitical critique, Gilman creates a powerful narrative that speaks to the universal experiences of women across generations. Charlotte Perkins Gilman, a prominent feminist and social reformer, drew inspiration from her own tumultuous life experiences to pen 'The Humanness of Women'. Her ongoing struggle for gender equality and her commitment to advancing women's rights fueled her writing, infusing the book with a sense of urgency and passion. Gilman's background as a prolific author and lecturer further showcases her dedication to promoting gender equity and social justice. I highly recommend 'The Humanness of Women' to readers interested in feminist literature, gender studies, and social history. Gilman's insightful analysis and thought-provoking commentary offer a valuable perspective on the enduring challenges faced by women, making this book an essential read for anyone seeking a deeper understanding of gender dynamics and societal norms.
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The Humanness of Women
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Table of Contents
Women and Economics
PROEM
In dark and early ages, through the primal forests faring, Ere the soul came shining into prehistoric night, Twofold man was equal; they were comrades dear and daring, Living wild and free together in unreasoning delight.
Ere the soul was born and consciousness came slowly, Ere the soul was born, to man and woman, too, Ere he found the Tree of Knowledge, that awful tree and holy, Ere he knew he felt, and knew he knew.
Then said he to Pain, "I am wise now, and I know you! No more will I suffer while power and wisdom last!" Then said he to Pleasure, "I am strong, and I will show you That the will of man can seize you,–aye, and hold you fast!"
Food he ate for pleasure, and wine he drank for gladness. And woman? Ah, the woman! the crown of all delight! His now,–he knew it! He was strong to madness In that early dawning after prehistoric night.
His,–his forever! That glory sweet and tender! Ah, but he would love her! And she should love but him! He would work and struggle for her, he would shelter and defend her,– She should never leave him, never, till their eyes in death were dim.
Close, close he bound her, that she should leave him never; Weak still he kept her, lest she be strong to flee; And the fainting flame of passion he kept alive forever With all the arts and forces of earth and sky and sea.
And, ah, the long journey! The slow and awful ages They have labored up together, blind and crippled, all astray! Through what a mighty volume, with a million shameful pages, From the freedom of the forests to the prisons of to-day!
Food he ate for pleasure, and it slew him with diseases! Wine he drank for gladness, and it led the way to crime! And woman? He will hold her,–he will have her when he pleases– And he never once hath seen her since the prehistoric time!
Gone the friend and comrade of the day when life was younger, She who rests and comforts, she who helps and saves. Still he seeks her vainly, with a never-dying hunger; Alone beneath his tyrants, alone above his slaves!
Toiler, bent and weary with the load of thine own making! Thou who art sad and lonely, though lonely all in vain! Who hast sought to conquer Pleasure and have her for the taking, And found that Pleasure only was another name for Pain–
Nature hath reclaimed thee, forgiving dispossession! God hath not forgotten, though man doth still forget! The woman-soul is rising, in despite of thy transgression– Loose her now, and trust her! She will love thee yet!
Love thee? She will love thee as only freedom knoweth!
PREFACE
This book is written to offer a simple and natural explanation of one of the most common and most perplexing problems of human life,–a problem which presents itself to almost every individual for practical solution, and which demands the most serious attention of the moralist, the physician, and the sociologist–
To show how some of the worst evils under which we suffer, evils long supposed to be inherent and ineradicable in our natures, are but the result of certain arbitrary conditions of our own adoption, and how, by removing those conditions, we may remove the evil resultant–
To point out how far we have already gone in the path of improvement, and how irresistibly the social forces of to-day are compelling us further, even without our knowledge and against our violent opposition,–an advance which may be greatly quickened by our recognition and assistance–
To reach in especial the thinking women of to-day, and urge upon them a new sense, not only of their social responsibility as individuals, but of their measureless racial importance as makers of men.
It is hoped also that the theory advanced will prove sufficiently suggestive to give rise to such further study and discussion as shall prove its error or establish its truth.
Charlotte Perkins Stetson
I.
SINCE we have learned to study the development of human life as we study the evolution of species throughout the animal kingdom, some peculiar phenomena which have puzzled the philosopher and moralist for so long, begin to show themselves in a new light. We begin to see that, so far from being inscrutable problems, requiring another life to explain, these sorrows and perplexities of our lives are but the natural results of natural causes, and that, as soon as we ascertain the causes, we can do much to remove them.
In spite of the power of the individual will to struggle against conditions, to resist them for a while, and sometimes to overcome them, it remains true that the human creature is affected by his environment, as is every other living thing. The power of the individual will to resist natural law is well proven by the life and death of the ascetic. In any one of those suicidal martyrs may be seen the will, misdirected by the ill-informed intelligence, forcing the body to defy every natural impulse,–even to the door of death, and through it.
But, while these exceptions show what the human will can do, the general course of life shows the inexorable effect of conditions upon humanity. Of these conditions we share with other living things the environment of the material universe. We are affected by climate and locality, by physical, chemical, electrical forces, as are all animals and plants. With the animals, we farther share the effect of our own activity, the reactionary force of exercise. What we do, as well as what is done to us, makes us what we are. But, beyond these forces, we come under the effect of a third set of conditions peculiar to our human status; namely, social conditions. In the organic interchanges which constitute social life, we are affected by each other to a degree beyond what is found even among the most gregarious of animals. This third factor, the social environment, is of enormous force as a modifier of human life. Throughout all these environing conditions, those which affect us through our economic necessities are most marked in their influence.
Without touching yet upon the influence of the social factors, treating the human being merely as an individual animal, we see that he is modified most by his economic conditions, as is every other animal. Differ as they may in color and size, in strength and speed, in minor adaptation to minor conditions, all animals that live on grass have distinctive traits in common, and all animals that eat flesh have distinctive traits in common,–so distinctive and so common that it is by teeth, by nutritive apparatus in general, that they are classified, rather than by means of defence or locomotion. The food supply of the animal is the largest passive factor in his development; the processes by which he obtains his food supply, the largest active factor in his development. It is these activities, the incessant repetition of the exertions by which he is fed, which most modify his structure and develope his functions. The sheep, the cow, the deer, differ in their adaptation to the weather, their locomotive ability, their means of defence; but they agree in main characteristics, because of their common method of nutrition.
The human animal is no exception to this rule. Climate affects him, weather affects him, enemies affect him; but most of all he is affected, like every other living creature, by what he does for his living. Under all the influence of his later and wider life, all the reactive effect of social institutions, the individual is still inexorably modified by his means of livelihood: "the hand of the dyer is subdued to what he works in." As one clear, world-known instance of the effect of economic conditions upon the human creature, note the marked race-modification of the Hebrew people under the enforced restrictions of the last two thousand years. Here is a people rising to national prominence, first as a pastoral, and then as an agricultural nation; only partially commercial through race affinity with the Phoenicians, the pioneer traders of the world. Under the social power of a united Christendom–united at least in this most unchristian deed–the Jew was forced to get his livelihood by commercial methods solely. Many effects can be traced in him to the fierce pressure of the social conditions to which he was subjected: the intense family devotion of a people who had no country, no king, no room for joy and pride except the family; the reduced size and tremendous vitality and endurance of the pitilessly selected survivors of the Ghetto; the repeated bursts of erratic genius from the human spirit so inhumanly restrained. But more patent still is the effect of the economic conditions,–the artificial development of a race of traders and dealers in money, from the lowest pawnbroker to the house of Rothschild; a special kind of people, bred of the economic environment in which they were compelled to live.
One rough but familiar instance of the same effect, from the same cause, we can all see in the marked distinction between the pastoral, the agricultural, and the manufacturing classes in any nation, though their other conditions be the same. On the clear line of argument that functions and organs are developed by use, that what we use most is developed most, and that the daily processes of supplying economic needs are the processes that we most use, it follows that, when we find special economic conditions affecting any special class of people, we may look for special results, and find them.
In view of these facts, attention is now called to a certain marked and peculiar economic condition affecting the human race, and unparalleled in the organic world. We are the only animal species in which the female depends on the male for food, the only animal species in which the sex-relation is also an economic relation. With us an entire sex lives in a relation of economic dependence upon the other sex, and the economic relation is combined with the sex-relation. The economic status of the human female is relative to the sex-relation.
It is commonly assumed that this condition also obtains among other animals, but such is not the case. There are many birds among which, during the nesting season, the male helps the female feed the young, and partially feeds her; and, with certain of the higher carnivora, the male helps the female feed the young, and partially feeds her. In no case does she depend on him absolutely, even during this season, save in that of the hornbill, where the female, sitting on her nest in a hollow tree, is walled in with clay by the male, so that only her beak projects; and then he feeds her while the eggs are developing. But even the female hornbill does not expect to be fed at any other time. The female bee and ant are economically dependent, but not on the male. The workers are females, too, specialized to economic functions solely. And with the carnivora, if the young are to lose one parent, it might far better be the father: the mother is quite competent to take care of them herself. With many species, as in the case of the common cat, she not only feeds herself and her young, but has to defend the young against the male as well. In no case is the female throughout her life supported by the male.
In the human species the condition is permanent and general, though there are exceptions, and though the present century is witnessing the beginnings of a great change in this respect. We have not been accustomed to face this fact beyond our loose generalization that it was "natural," and that other animals did so, too.
To many this view will not seem clear at first; and the case of working peasant women or females of savage tribes, and the general household industry of women, will be instanced against it. Some careful and honest discrimination is needed to make plain to ourselves the essential facts of the relation, even in these cases. The horse, in his free natural condition, is economically independent. He gets his living by his own exertions, irrespective of any other creature. The horse, in his present condition of slavery, is economically dependent. He gets his living at the hands of his master; and his exertions, though strenuous, bear no direct relation to his living. In fact, the horses who are the best fed and cared for and the horses who are the hardest worked are quite different animals. The horse works, it is true; but what he gets to eat depends on the power and will of his master. His living comes through another. He is economically dependent. So with the hard-worked savage or peasant women. Their labor is the property of another: they work under another will; and what they receive depends not on their labor, but on the power and will of another. They are economically dependent. This is true of the human female both individually and collectively.
In studying the economic position of the sexes collectively, the difference is most marked. As a social animal, the economic status of man rests on the combined and exchanged services of vast numbers of progressively specialized individuals. The economic progress of the race, its maintenance at any period, its continued advance, involve the collective activities of all the trades, crafts, arts, manufactures, inventions, discoveries, and all the civil and military institutions that go to maintain them. The economic status of any race at any time, with its involved effect on all the constituent individuals, depends on their world-wide labors and their free exchange. Economic progress, however, is almost exclusively masculine. Such economic processes as women have been allowed to exercise are of the earliest and most primitive kind. Were men to perform no economic services save such as are still performed by women, our racial status in economics would be reduced to most painful limitations.
To take from any community its male workers would paralyze it economically to a far greater degree than to remove its female workers. The labor now performed by the women could be performed by the men, requiring only the setting back of many advanced workers into earlier forms of industry; but the labor now performed by the men could not be performed by the women without generations of effort and adaptation. Men can cook, clean, and sew as well as women; but the making and managing of the great engines of modern industry, the threading of earth and sea in our vast systems of transportation, the handling of our elaborate machinery of trade, commerce, government,–these things could not be done so well by women in their present degree of economic development.
This is not owing to lack of the essential human faculties necessary to such achievements, nor to any inherent disability of sex, but to the present condition of woman, forbidding the development of this degree of economic ability. The male human being is thousands of years in advance of the female in economic status. Speaking collectively, men produce and distribute wealth; and women receive it at their hands. As men hunt, fish, keep cattle, or raise corn, so do women eat game, fish, beef, or corn. As men go down to the sea in ships, and bring coffee and spices and silks and gems from far away, so do women partake of the coffee and spices and silks and gems the men bring.
The economic status of the human race in any nation, at any time, is governed mainly by the activities of the male: the female obtains her share in the racial advance only through him.
Studied individually, the facts are even more plainly visible, more open and familiar. From the day laborer to the millionnaire, the wife's worn dress or flashing jewels, her low roof or her lordly one, her weary feet or her rich equipage,–these speak of the economic ability of the husband. The comfort, the luxury, the necessities of life itself, which the woman receives, are obtained by the husband, and given her by him. And, when the woman, left alone with no man to "support" her, tries to meet her own economic necessities, the difficulties which confront her prove conclusively what the general economic status of the woman is. None can deny these patent facts,–that the economic status of women generally depends upon that of men generally, and that the economic status of women individually depends upon that of men individually, those men to whom they are related. But we are instantly confronted by the commonly received opinion that, although it must be admitted that men make and distribute the wealth of the world, yet women earn their share of it as wives. This assumes either that the husband is in the position of employer and the wife as employee, or that marriage is a "partnership," and the wife an equal factor with the husband in producing wealth.
Economic independence is a relative condition at best. In the broadest sense, all living things are economically dependent upon others,–the animals upon the vegetables, and man upon both. In a narrower sense, all social life is economically interdependent, man producing collectively what he could by no possibility produce separately. But, in the closest interpretation, individual economic independence among human beings means that the individual pays for what he gets, works for what he gets, gives to the other an equivalent for what the other gives him. I depend on the shoemaker for shoes, and the tailor for coats; but, if I give the shoemaker and the tailor enough of my own labor as a house-builder to pay for the shoes and coats they give me, I retain my personal independence. I have not taken of their product, and given nothing of mine. As long as what I get is obtained by what I give, I am economically independent.
Women consume economic goods. What economic product do they give in exchange for what they consume? The claim that marriage is a partnership, in which the two persons married produce wealth which neither of them, separately, could produce, will not bear examination. A man happy and comfortable can produce more than one unhappy and uncomfortable, but this is as true of a father or son as of a husband. To take from a man any of the conditions which make him happy and strong is to cripple his industry, generally speaking. But those relatives who make him happy are not therefore his business partners, and entitled to share his income.
Grateful return for happiness conferred is not the method of exchange in a partnership. The comfort a man takes with his wife is not in the nature of a business partnership, nor are her frugality and industry. A housekeeper, in her place, might be as frugal, as industrious, but would not therefore be a partner. Man and wife are partners truly in their mutual obligation to their children,–their common love, duty, and service. But a manufacturer who marries, or a doctor, or a lawyer, does not take a partner in his business, when he takes a partner in parenthood, unless his wife is also a manufacturer, a doctor, or a lawyer. In his business, she cannot even advise wisely without training and experience. To love her husband, the composer, does not enable her to compose; and the loss of a man's wife, though it may break his heart, does not cripple his business, unless his mind is affected by grief. She is in no sense a business partner, unless she contributes capital or experience or labor, as a man would in like relation. Most men would hesitate very seriously before entering a business partnership with any woman, wife or not.
If the wife is not, then, truly a business partner, in what way does she earn from her husband the food, clothing, and shelter she receives at his hands? By house service, it will be instantly replied. This is the general misty idea upon the subject,–that women earn all they get, and more, by house service. Here we come to a very practical and definite economic ground. Although not producers of wealth, women serve in the final processes of preparation and distribution. Their labor in the household has a genuine economic value.
For a certain percentage of persons to serve other persons, in order that the ones so served may produce more, is a contribution not to be overlooked. The labor of women in the house, certainly, enables men to produce more wealth than they otherwise could; and in this way women are economic factors in society. But so are horses. The labor of horses enables men to produce more wealth than they otherwise could. The horse is an economic factor in society. But the horse is not economically independent, nor is the woman. If a man plus a valet can perform more useful service than he could minus a valet, then the valet is performing useful service. But, if the valet is the property of the man, is obliged to perform this service, and is not paid for it, he is not economically independent.
The labor which the wife performs in the household is given as part of her functional duty, not as employment. The wife of the poor man, who works hard in a small house, doing all the work for the family, or the wife of the rich man, who wisely and gracefully manages a large house and administers its functions, each is entitled to fair pay for services rendered.
To take this ground and hold it honestly, wives, as earners through domestic service, are entitled to the wages of cooks, housemaids, nursemaids, seamstresses, or housekeepers, and to no more. This would of course reduce the spending money of the wives of the rich, and put it out of the power of the poor man to "support" a wife at all, unless, indeed, the poor man faced the situation fully, paid his wife her wages as house servant, and then she and he combined their funds in the support of their children. He would be keeping a servant: she would be helping keep the family. But nowhere on earth would there be "a rich woman" by these means. Even the highest class of private housekeeper, useful as her services are, does not accumulate a fortune. She does not buy diamonds and sables and keep a carriage. Things like these are not earned by house service.
But the salient fact in this discussion is that, whatever the economic value of the domestic industry of women is, they do not get it. The women who do the most work get the least money, and the women who have the most money do the least work. Their labor is neither given nor taken as a factor in economic exchange. It is held to be their duty as women to do this work; and their economic status bears no relation to their domestic labors, unless an inverse one. Moreover, if they were thus fairly paid,–given what they earned, and no more,–all women working in this way would be reduced to the economic status of the house servant. Few women–or men either–care to face this condition. The ground that women earn their living by domestic labor is instantly forsaken, and we are told that they obtain their livelihood as mothers. This is a peculiar position. We speak of it commonly enough, and often with deep feeling, but without due analysis.
In treating of an economic exchange, asking what return in goods or labor women make for the goods and labor given them,–either to the race collectively or to their husbands individually,–what payment women make for their clothes and shoes and furniture and food and shelter, we are told that the duties and services of the mother entitle her to support.
If this is so, if motherhood is an exchangeable commodity given by women in payment for clothes and food, then we must of course find some relation between the quantity or quality of the motherhood and the quantity and quality of the pay. This being true, then the women who are not mothers have no economic status at all; and the economic status of those who are must be shown to be relative to their motherhood. This is obviously absurd. The childless wife has as much money as the mother of many,–more; for the children of the latter consume what would otherwise be hers; and the inefficient mother is no less provided for than the efficient one. Visibly, and upon the face of it, women are not maintained in economic prosperity proportioned to their motherhood. Motherhood bears no relation to their economic status. Among primitive races, it is true,–in the patriarchal period, for instance,–there was some truth in this position. Women being of no value whatever save as bearers of children, their favor and indulgence did bear direct relation to maternity; and they had reason to exult on more grounds than one when they could boast a son. To-day, however, the maintenance of the woman is not conditioned upon this. A man is not allowed to discard his wife because she is barren. The claim of motherhood as a factor in economic exchange is false to-day. But suppose it were true. Are we willing to hold this ground, even in theory? Are we willing to consider motherhood as a business, a form of commercial exchange? Are the cares and duties of the mother, her travail and her love, commodities to be exchanged for bread?
It is revolting so to consider them; and, if we dare face our own thoughts, and force them to their logical conclusion, we shall see that nothing could be more repugnant to human feeling, or more socially and individually injurious, than to make motherhood a trade. Driven off these alleged grounds of women's economic independence; shown that women, as a class, neither produce nor distribute wealth; that women, as individuals, labor mainly as house servants, are not paid as such, and would not be satisfied with such an economic status if they were so paid; that wives are not business partners or co-producers of wealth with their husbands, unless they actually practise the same profession; that they are not salaried as mothers, and that it would be unspeakably degrading if they were,–what remains to those who deny that women are supported by men? This (and a most amusing position it is),–that the function of maternity unfits a woman for economic production, and, therefore, it is right that she should be supported by her husband.
The ground is taken that the human female is not economically independent, that she is fed by the male of her species. In denial of this, it is first alleged that she is economically independent,–that she does support herself by her own industry in the house. It being shown that there is no relation between the economic status of woman and the labor she performs in the home, it is then alleged that not as house servant, but as mother, does woman earn her living. It being shown that the economic status of woman bears no relation to her motherhood, either in quantity or quality, it is then alleged that motherhood renders a woman unfit for economic production, and that, therefore, it is right that she be supported by her husband. Before going farther, let us seize upon this admission,–that she is supported by her husband.
Without going into either the ethics or the necessities of the case, we have reached so much common ground: the female of genus homo is supported by the male. Whereas, in other species of animals, male and female alike graze and browse, hunt and kill, climb, swim, dig, run, and fly for their livings, in our species the female does not seek her own living in the specific activities of our race, but is fed by the male.
Now as to the alleged necessity. Because of her maternal duties, the human female is said to be unable to get her own living. As the maternal duties of other females do not unfit them for getting their own living and also the livings of their young, it would seem that the human maternal duties require the segregation of the entire energies of the mother to the service of the child during her entire adult life, or so large a proportion of them that not enough remains to devote to the individual interests of the mother.
Such a condition, did it exist, would of course excuse and justify the pitiful dependence of the human female, and her support by the male. As the queen bee, modified entirely to maternity, is supported, not by the male, to be sure, but by her co-workers, the "old maids," the barren working bees, who labor so patiently and lovingly in their branch of the maternal duties of the hive, so would the human female, modified entirely to maternity, become unfit for any other exertion, and a helpless dependant.
Is this the condition of human motherhood? Does the human mother, by her motherhood, thereby lose control of brain and body, lose power and skill and desire for any other work? Do we see before us the human race, with all its females segregated entirely to the uses of motherhood, consecrated, set apart, specially developed, spending every power of their nature on the service of their children?
We do not. We see the human mother worked far harder than a mare, laboring her life long in the service, not of her children only, but of men; husbands, brothers, fathers, whatever male relatives she has; for mother and sister also; for the church a little, if she is allowed; for society, if she is able; for charity and education and reform,–working in many ways that are not the ways of motherhood.
It is not motherhood that keeps the housewife on her feet from dawn till dark; it is house service, not child service. Women work longer and harder than most men, and not solely in maternal duties. The savage mother carries the burdens, and does all menial service for the tribe. The peasant mother toils in the fields, and the working-man's wife in the home. Many mothers, even now, are wage-earners for the family, as well as bearers and rearers of it. And the women who are not so occupied, the women who belong to rich men,–here perhaps is the exhaustive devotion to maternity which is supposed to justify an admitted economic dependence. But we do not find it even among these. Women of ease and wealth provide for their children better care than the poor woman can; but they do not spend more time upon it themselves, nor more care and effort. They have other occupation.
In spite of her supposed segregation to maternal duties, the human female, the world over, works at extra-maternal duties for hours enough to provide her with an independent living, and then is denied independence on the ground that motherhood prevents her working!
If this ground were tenable, we should find a world full of women who never lifted a finger save in the service of their children, and of men who did all the work besides, and waited on the women whom motherhood prevented from waiting on themselves. The ground is not tenable. A human female, healthy, sound, has twenty-five years of life before she is a mother, and should have twenty-five years more after the period of such maternal service as is expected of her has been given. The duties of grandmotherhood are surely not alleged as preventing economic independence.
The working power of the mother has always been a prominent factor in human life. She is the worker par excellence, but her work is not such as to affect her economic status. Her living, all that she gets,–food, clothing, ornaments, amusements, luxuries,–these bear no relation to her power to produce wealth, to her services in the house, or to her motherhood. These things bear relation only to the man she marries, the man she depends on,–to how much he has and how much he is willing to give her. The women whose splendid extravagance dazzles the world, whose economic goods are the greatest, are often neither houseworkers nor mothers, but simply the women who hold most power over the men who have the most money. The female of genus homo is economically dependent on the male. He is her food supply.
II.
KNOWING how important a factor in the evolution of species is the economic relation, and finding in the human species an economic relation so peculiar, we may naturally look to find effects peculiar to our race. We may expect to find phenomena in the sex-relation and in the economic relation of humanity of a unique character,–phenomena not traceable to human superiority, but singularly derogatory to that superiority; phenomena so marked, so morbid, as to give rise to much speculation as to their cause. Are these natural inferences fulfilled? Are these peculiarities in the sex-relation and in the economic relation manifested in human life? Indisputably these are,–so plain, so prominent, so imperiously demanding attention, that human thought has been occupied from its first consciousness in trying some way to account for them. To explain and relate these phenomena, separating what is due to normal race-development from what is due to this abnormal sexuo-economic relation, is the purpose of the line of study here suggested.
As the racial distinction of humanity lies in its social relation, so we find the distinctive gains and losses of humanity to lie also in its social relation. We are more affected by our relation to each other than by our physical environment.
Disadvantages of climate, deficiencies in food supply, competition from other species,–all these conditions society, in its organic strength, is easily able to overcome or to adjust. But in our inter-human relations we are not so successful. The serious dangers and troubles of human life arise from difficulties of adjustment with our social environment, and not with our physical environment. These difficulties, so far, have acted as a continual check to social progress. The more absolutely a nation has triumphed over physical conditions, the more successful it has become in its conquest of physical enemies and obstacles, the more it has given rein to the action of social forces which have ultimately destroyed the nation, and left the long ascent to be begun again by others.
There is the moral of all human tales: 'Tis but the same rehearsal of the past,– First Freedom, and then Glory; when that fails, Wealth, Vice, Corruption,–barbarism at last. And History, with all her volumes vast, Hath but one page. * * Childe Harold's Pilgrimage, Canto IV., cviii.
The path of history is strewn with fossils and faint relics of extinct races,–races which died of what the sociologist would call internal diseases rather than natural causes. This, too, has been clear to the observer in all ages. It has been easily seen that there was something in our own behavior which did us more harm than any external difficulty; but what we have not seen is the natural cause of our unnatural conduct, and how most easily to alter it.
Rudely classifying the principal fields of human difficulty, we find one large proportion lies in the sex-relation, and another in the economic relation, between the individual constituents of society. To speak broadly, the troubles of life as we find them are mainly traceable to the heart or the purse. The other horror of our lives–disease–comes back often to these causes,–to something wrong either in economic relation or in sex-relation. To be ill-fed or ill-bred, or both, is largely what makes us the sickly race we are. In this wrong breeding, this maladjustment of the sex-relation in humanity, what are the principal features? We see in social evolution two main lines of action in this department of life. One is a gradual orderly development of monogamous marriage, as the form of sex-union best calculated to advance the interests of the individual and of society. It should be clearly understood that this is a natural development, inevitable in the course of social progress; not an artificial condition, enforced by laws of our making. Monogamy is found among birds and mammals: it is just as natural a condition as polygamy or promiscuity or any other form of sex-union; and its permanence and integrity are introduced and increased by the needs of the young and the advantage to the race, just as any other form of reproduction was introduced. Our moral concepts rest primarily on facts. The moral quality of monogamous marriage depends on its true advantage to the individual and to society. If it were not the best form of marriage for our racial good, it would not be right. All the way up, from the promiscuous horde of savages, with their miscellaneous matings, to the lifelong devotion of romantic love, social life has been evolving a type of sex-union best suited to develope and improve the individual and the race. This is an orderly process, and a pleasant one, involving only such comparative pain and difficulty as always attend the assumption of new processes and the extinction of the old; but accompanied by far more joy than pain.
But with the natural process of social advancement has gone an unnatural process,–an erratic and morbid action, making the sex-relation of humanity a frightful source of evil. So prominent have been these morbid actions and evil results that hasty thinkers of all ages have assumed that the whole thing was wrong, and that celibacy was the highest virtue. Without the power of complete analysis, without knowledge of the sociological data essential to such analysis, we have sweepingly condemned as a whole what we could easily see was so allied with pain and loss. But, like all natural phenomena, the phenomena of sex may be studied, both the normal and the abnormal, the physiological and the pathological; and we are quite capable of understanding why we are in such evil case, and how we may attain more healthful conditions.
So far, the study of this subject has rested on the assumption that man must be just as we find him, that man behaves just as he chooses, and that, if he does not choose to behave as he does, he can stop. Therefore, when we discovered that human behavior in the sex-relation was productive of evil, we exhorted the human creature to stop so behaving, and have continued so to exhort for many centuries. By law and religion, by education and custom, we have sought to enforce upon the human individual the kind of behavior which our social sense so clearly showed was right.
But always there has remained the morbid action. Whatever the external form of sex-union to which we have given social sanction, however Bible and Koran and Vedas have offered instruction, some hidden cause has operated continuously against the true course of social evolution, to pervert the natural trend toward a higher and more advantageous sex-relation; and to maintain lower forms, and erratic phases, of a most disadvantageous character.
Every other animal works out the kind of sex-union best adapted to the reproduction of his species, and peacefully practises it. We have worked out the kind that is best for us,–best for the individuals concerned, for the young resultant, and for society as a whole; but we do not peacefully practise it. So palpable is this fact that we have commonly accepted it, and taken it for granted that this relation must be a continuous source of trouble to humanity. "Marriage is a lottery," is a common saying among us. "The course of true love never did run smooth." And we quote with unction Punch's advice to those about to marry,–"Don't!" That peculiar sub-relation which has dragged along with us all the time that monogamous marriage has been growing to be the accepted form of sex-union–prostitution–we have accepted, and called a "social necessity." We also call it "the social evil." We have tacitly admitted that this relation in the human race must be more or less uncomfortable and wrong, that it is part of our nature to have it so.
Now let us examine the case fairly and calmly, and see whether it is as inscrutable and immutable as hitherto believed. What are the conditions? What are the natural and what the unnatural features of the case? To distinguish these involves a little study of the evolution of the processes of reproduction.
Very early in the development of species it was ascertained by nature's slow but sure experiments that the establishment of two sexes in separate organisms, and their differentiation, was to the advantage of the species. Therefore, out of the mere protoplasmic masses, the floating cells, the amorphous early forms of life, grew into use the distinction of the sexes,–the gradual development of masculine and feminine organs and functions in two distinct organisms. Developed and increased by use, the distinction of sex increased in the evolution of species. As the distinction increased, the attraction increased, until we have in all the higher races two markedly different sexes, strongly drawn together by the attraction of sex, and fulfilling their use in the reproduction of species. These are the natural features of sex-distinction and sex-union, and they are found in the human species as in others. The unnatural feature by which our race holds an unenviable distinction consists mainly in this,–a morbid excess in the exercise of this function.
It is this excess, whether in marriage or out, which makes the health and happiness of humanity in this relation so precarious. It is this excess, always easily seen, which law and religion have mainly striven to check. Excessive sex-indulgence is the distinctive feature of humanity in this relation.
To define "excess" in this connection is not difficult. All natural functions that require our conscious co-operation for their fulfilment are urged upon our notice by an imperative desire. We do not have to desire to breathe or to digest or to circulate the blood, because that is done without our volition; but we do have to desire to eat and drink, because the stomach cannot obtain its supplies without in some way spurring the whole organism to secure them. So hunger is given us as an essential factor in our process of nutrition. In the same manner sex-attraction is an essential factor in the fulfilment of our processes of reproduction. In a normal condition the amount of hunger we feel is exactly proportioned to the amount of food we need. It tells us when to eat and when to stop. In some diseased conditions "an unnatural appetite" sets in; and we are impelled to eat far beyond the capacity of the stomach to digest, of the body to assimilate. This is an excessive hunger.
We, as a race, manifest an excessive sex-attraction, followed by its excessive indulgence, and the inevitable evil consequence. It urges us to a degree of indulgence which bears no relation to the original needs of the organism, and which is even so absurdly exaggerated as to react unfavorably on the incidental gratification involved; an excess which tends to pervert and exhaust desire as well as to injure reproduction.
The human animal manifests an excess in sex-attraction which not only injures the race through its morbid action on the natural processes of reproduction, but which injures the happiness of the individual through its morbid reaction on his own desires.
What is the cause of this excessive sex-attraction in the human species? The immediately acting cause of sex-attraction is sex-distinction. The more widely the sexes are differentiated, the more forcibly they are attracted to each other. The more highly developed becomes the distinction of sex in either organism, the more intense is its attraction for the other. In the human species we find sex-distinction carried to an excessive degree. Sex-distinction in humanity is so marked as to retard and confuse race-distinction, to check individual distinction, seriously to injure the race. Accustomed as we are simply to accept the facts of life as we find them, to consider people as permanent types instead of seeing them and the whole race in continual change according to the action of many forces, it seems strange at first to differentiate between familiar manifestations of sex distinction, and to say: "This is normal, and should not be disturbed. This is abnormal, and should be removed." But that is precisely what must be done.
Normal sex-distinction manifests itself in all species in what are called primary and secondary sex-characteristics. The primary are those organs and functions essential to reproduction; the secondary, those modifications of structure and function which subserve the uses of reproduction ultimately, but are not directly essential,–such as the horns of the stag, of use in sex-combat; the plumage of the peacock, of use in sex-competition. All the minor characteristics of beard or mane, comb, wattles, spurs, gorgeous color or superior size, which distinguish the male from the female,–these are distinctions of sex. These distinctions are of use to the species through reproduction only, the processes of race-preservation. They are not of use in self-preservation. The creature is not profited personally by his mane or crest or tail-feathers: they do not help him get his dinner or kill his enemies.
On the contrary, they react unfavorably upon his personal gains, if, through too great development, they interfere with his activity or render him a conspicuous mark for enemies. Such development would constitute excessive sex-distinction, and this is precisely the condition of the human race. Our distinctions of sex are carried to such a degree as to be disadvantageous to our progress as individuals and as a race. The sexes in our species are differentiated not only enough to perform their primal functions; not only enough to manifest all sufficient secondary sexual characteristics and fulfil their use in giving rise to sufficient sex-attraction; but so much as seriously to interfere with the processes of self-preservation on the one hand; and, more conspicuous still, so much as to react unfavorably upon the very processes of race-preservation which they are meant to serve. Our excessive sex-distinction, manifesting the characteristics of sex to an abnormal degree, has given rise to a degree of attraction which demands a degree of indulgence that directly injures motherhood and fatherhood. We are not better as parents, nor better as people, for our existing degree of sex-distinction, but visibly worse. To what conditions are we to look for the developing cause of these phenomena?
Let us first examine the balance of forces by which these two great processes, self-preservation and race-preservation, are conducted in the world. Self-preservation involves the expenditure of energy in those acts, and their ensuing modifications of structure and function, which tend to the maintenance of the individual life. Race-preservation involves the expenditure of energy in those acts, and their ensuing modifications of structure and function, which tend to the maintenance of the racial life, even to the complete sacrifice of the individual. This primal distinction should be clearly held in mind. Self-preservation and race-preservation are in no way identical processes, and are often directly opposed. In the line of self-preservation, natural selection, acting on the individual, developes those characteristics which enable it to succeed in "the struggle for existence," increasing by use those organs and functions by which it directly profits. In the line of race-preservation, sexual selection, acting on the individual, developes those characteristics which enable it to succeed in what Drummond has called "the struggle for the existence of others," increasing by use those organs and functions by which its young are to profit, directly or indirectly. The individual has been not only modified to its environment, under natural selection, but modified to its mate, under sexual selection, each sex developing the qualities desired by the other by the simple process of choice, those best sexed being first chosen, and transmitting their sex-development as well as their racial development.
The order mammalia is the resultant of a primary sex-distinction developed by natural selection; but the gorgeous plumage of the peacock's tail is a secondary sex-distinction developed by sexual selection. If the peacock's tail were to increase in size and splendor till it shone like the sun and covered an acre,–if it tended so to increase, we will say,–such excessive sex-distinction would be so inimical to the personal prosperity of that peacock that he would die, and his tail-tendency would perish with him. If the pea-hen, conversely, whose sex-distinction attracts in the opposite direction, not by being large and splendid, but small and dull,–if she should grow so small and dull as to fail to keep herself and her young fed and defended, then she would die; and there would be another check to excessive sex-distinction. In herds of deer and cattle the male is larger and stronger, the female smaller and weaker; but, unless the latter is large and strong enough to keep up with the male in the search for food or the flight from foes, one is taken and the other left, and there is no more of that kind of animal. Differ as they may in sex, they must remain alike in species, equal in race-development, else destruction overtakes them. The force of natural selection, demanding and producing identical race-qualities, acts as a check on sexual selection, with its production of different sex-qualities. As sexes, they perform different functions, and therefore tend to develope differently. As species, they perform the same functions, and therefore tend to develope equally.
And as sex-functions are only used occasionally, and race-functions are used all the time,–as they mate but yearly or tri-monthly, but eat daily and hourly,–the processes of obtaining food or of opposing constant enemies act more steadily than the processes of reproduction, and produce greater effect.
We find the order mammalia accordingly producing and suckling its young in the same manner through a wide variety of species which obtain their living in a different manner. The calf and colt and cub and kitten are produced by the same process; but the cow and horse, the bear and cat, are produced by different processes. And, though cow and bull, mare and stallion, differ as to sex, they are alike in species; and the likeness in species is greater than the difference in sex. Cow, mare, and cat are all females of the order mammalia, and so far alike; but how much more different they are than similar!
Natural selection develops race. Sexual selection develops sex. Sex-development is one throughout its varied forms, tending only to reproduce what is. But race-development rises ever in higher and higher manifestation of energy. As sexes, we share our distinction with the animal kingdom almost to the beginning of life, and with the vegetable world as well. As races, we differ in ascending degree; and the human race stands highest in the scale of life so far.
When, then, it can be shown that sex-distinction in the human race is so excessive as not only to affect injuriously its own purposes, but to check and pervert the progress of the race, it becomes a matter for most serious consideration. Nothing could be more inevitable, however, under our sexuo-economic relation. By the economic dependence of the human female upon the male, the balance of forces is altered. Natural selection no longer checks the action of sexual selection, but co-operates with it. Where both sexes obtain their food through the same exertions, from the same sources, under the same conditions, both sexes are acted upon alike, and developed alike by their environment. Where the two sexes obtain their food under different conditions, and where that difference consists in one of them being fed by the other, then the feeding sex becomes the environment of the fed. Man, in supporting woman, has become her economic environment. Under natural selection, every creature is modified to its environment, developing perforce the qualities needed to obtain its livelihood under that environment. Man, as the feeder of woman, becomes the strongest modifying force in her economic condition. Under sexual selection the human creature is of course modified to its mate, as with all creatures. When the mate becomes also the master, when economic necessity is added to sex-attraction, we have the two great evolutionary forces acting together to the same end; namely, to develope sex-distinction in the human female. For, in her position of economic dependence in the sex-relation, sex-distinction is with her not only a means of attracting a mate, as with all creatures, but a means of getting her livelihood, as is the case with no other creature under heaven. Because of the economic dependence of the human female on her mate, she is modified to sex to an excessive degree. This excessive modification she transmits to her children; and so is steadily implanted in the human constitution the morbid tendency to excess in this relation, which has acted so universally upon us in all ages, in spite of our best efforts to restrain it. It is not the normal sex-tendency, common to all creatures, but an abnormal sex-tendency, produced and maintained by the abnormal economic relation which makes one sex get its living from the other by the exercise of sex-functions. This is the immediate effect upon individuals of the peculiar sexuo-economic relation which obtains among us.
III.
IN establishing the claim of excessive sex-distinction in the human race, much needs to be said to make clear to the general reader what is meant by the term. To the popular mind, both the coarsely familiar and the over-refined, "sexual" is thought to mean "sensual"; and the charge of excessive sex-distinction seems to be a reproach. This should be at once dismissed, as merely showing ignorance of the terms used. A man does not object to being called "masculine," nor a woman to being called "feminine." Yet whatever is masculine or feminine is sexual. To be distinguished by femininity is to be distinguished by sex. To be over-feminine is to be over-sexed. To manifest in excess any of the distinctions of sex, primary or secondary, is to be over-sexed. Our hypothetical peacock, with his too large and splendid tail, would be over-sexed, and no offence to his moral character!
The primary sex-distinctions in our race as in others consist merely in the essential organs and functions of reproduction. The secondary distinctions, and this is where we are to look for our largest excess–consist in all those differences in organ and function, in look and action, in habit, manner, method, occupation, behavior, which distinguish men from women. In a troop of horses, seen at a distance, the sexes are indistinguishable. In a herd of deer the males are distinguishable because of their antlers. The male lion is distinguished by his mane, the male cat only by a somewhat heavier build. In certain species of insects the male and female differ so widely in appearance that even naturalists have supposed them to belong to separate species. Beyond these distinctions lies that of conduct. Certain psychic attributes are manifested by either sex. The intensity of the maternal passion is a sex-distinction as much as the lion's mane or the stag's horns. The belligerence and dominance of the male is a sex-distinction: the modesty and timidity of the female is a sex-distinction. The tendency to "sit" is a sex-distinction of the hen: the tendency to strut is a sex-distinction of the cock. The tendency to fight is a sex-distinction of males in general: the tendency to protect and provide for, is a sex-distinction of females in general.
With the human race, whose chief activities are social, the initial tendency to sex-distinction is carried out in many varied functions. We have differentiated our industries, our responsibilities, our very virtues, along sex lines. It will therefore be clear that the claim of excessive sex-distinction in humanity, and especially in woman, does not carry with it any specific "moral" reproach, though it does in the larger sense prove a decided evil in its effect on human progress.
In primary distinctions our excess is not so marked as in the farther and subtler development; yet, even here, we have plain proof of it. Sex-energy in its primal manifestation is exhibited in the male of the human species to a degree far greater than is necessary for the processes of reproduction,–enough, indeed, to subvert and injure those processes. The direct injury to reproduction from the excessive indulgence of the male, and the indirect injury through its debilitating effect upon the female, together with the enormous evil to society produced by extra-marital indulgence,–these are facts quite generally known. We have recognized them for centuries, and sought to check the evil action by law, civil, social, moral. But we have treated it always as a field of voluntary action, not as a condition of morbid development. We have held it as right that man should be so, but wrong that man should do so. Nature does not work in that way. What it is right to be, it is right to do. What it is wrong to do, it is wrong to be. This inordinate demand in the human male is an excessive sex-distinction. In this, in a certain over-coarseness and hardness, a too great belligerence and pride, a too great subservience to the power of sex-attraction, we find the main marks of excessive sex-distinction in men. It has been always checked and offset in them by the healthful activities of racial life. Their energies have been called out and their faculties developed along all the lines of human progress. In the growth of industry, commerce, science, manufacture, government, art, religion, the male of our species has become human, far more than male. Strong as this passion is in him, inordinate as is his indulgence, he is a far more normal animal than the female of his species,–far less over-sexed. To him this field of special activity is but part of life,–an incident. The whole world remains besides. To her it is the world. This has been well stated in the familiar epigram of Madame de Staël,–"Love with man is an episode, with woman a history." It is in woman that we find most fully expressed the excessive sex-distinction of the human species,–physical, psychical, social. See first the physical manifestation.
To make clear by an instance the difference between normal and abnormal sex-distinction, look at the relative condition of a wild cow and a "milch cow," such as we have made. The wild cow is a female. She has healthy calves, and milk enough for them; and that is all the femininity she needs. Otherwise than that she is bovine rather than feminine. She is a light, strong, swift, sinewy creature, able to run, jump, and fight, if necessary. We, for economic uses, have artificially developed the cow's capacity for producing milk. She has become a walking milk-machine, bred and tended to that express end, her value measured in quarts. The secretion of milk is a maternal function,–a sex-function. The cow is over-sexed. Turn her loose in natural conditions, and, if she survive the change, she would revert in a very few generations to the plain cow, with her energies used in the general activities of her race, and not all running to milk.
