THE HUMANNESS OF WOMEN: The Theory & Practice of Feminism (Including Various Essays & Sketches). Charlotte Perkins Gilman

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      To the young man confronting life the world lies wide. Such powers as he has he may use, must use. If he chooses wrong at first, he may choose again, and yet again. Not effective or successful in one channel, he may do better in another. The growing, varied needs of all mankind call on him for the varied service in which he finds his growth. What he wants to be, he may strive to be. What he wants to get, he may strive to get. Wealth, power, social distinction, fame,–what he wants he can try for.

      To the young woman confronting life there is the same world beyond, there are the same human energies and human desires and ambition within. But all that she may wish to have, all that she may wish to do, must come through a single channel and a single choice. Wealth, power, social distinction, fame,–not only these, but home and happiness, reputation, ease and pleasure, her bread and butter,–all must come to her through a small gold ring. This is a heavy pressure. It has accumulated behind her through heredity, and continued about her through environment. It has been subtly trained into her through education, till she herself has come to think it a right condition, and pours its influence upon her daughter with increasing impetus. Is it any wonder that women are over-sexed? But for the constant inheritance from the more human male, we should have been queen bees, indeed, long before this. But the daughter of the soldier and the sailor, of the artist, the inventor, the great merchant, has inherited in body and brain her share of his development in each generation, and so stayed somewhat human for all her femininity.

      All morbid conditions tend to extinction. One check has always existed to our inordinate sex-development,–nature's ready relief, death. Carried to its furthest excess, the individual has died, the family has become extinct, the nation itself has perished, like Sodom and Gomorrah. Where one function is carried to unnatural excess, others are weakened, and the organism perishes. We are familiar with this in individual cases,–at least, the physician is. We can see it somewhat in the history of nations. From younger races, nearer savagery, nearer the healthful equality of pre-human creatures, has come each new start in history. Persia was older than Greece, and its highly differentiated sexuality has produced the inevitable result of enfeebling the racial qualities. The Greek commander stripped the rich robes and jewels from his Persian captives, and showed their unmanly feebleness to his men. "You have such bodies as these to fight for such plunder as this," he said. In the country, among peasant classes, there is much less sex-distinction than in cities, where wealth enables the women to live in absolute idleness; and even the men manifest the same characteristics. It is from the country and the lower classes that the fresh blood pours into the cities, to be weakened in its turn by the influence of this unnatural distinction until there is none left to replenish the nation.

      The inevitable trend of human life is toward higher civilization; but, while that civilization is confined to one sex, it inevitably exaggerates sex-distinction, until the increasing evil of this condition is stronger than all the good of the civilization attained, and the nation falls. Civilization, be it understood, does not consist in the acquisition of luxuries. Social development is an organic development. A civilized State is one in which the citizens live in organic industrial relation. The more full, free, subtle, and easy that relation; the more perfect the differentiation of labor and exchange of product, with their correlative institutions,–the more perfect is that civilization. To eat, drink, sleep, and keep warm,–these are common to all animals, whether the animal couches in a bed of leaves or one of eiderdown, sleeps in the sun to avoid the wind or builds a furnace-heated house, lies in wait for game or orders a dinner at a hotel. These are but individual animal processes. Whether one lays an egg or a million eggs, whether one bears a cub, a kitten, or a baby, whether one broods its chickens, guards its litter, or tends a nursery full of children, these are but individual animal processes. But to serve each other more and more widely; to live only by such service; to develope special functions, so that we depend for our living on society's return for services that can be of no direct use to ourselves,–this is civilization, our human glory and race-distinction.

      All this human progress has been accomplished by men. Women have been left behind, outside, below, having no social relation whatever, merely the sex-relation, whereby they lived. Let us bear in mind that all the tender ties of family are ties of blood, of sex-relationship. A friend, a comrade, a partner,–this is a human relative. Father, mother, son, daughter, sister, brother, husband, wife,–these are sex-relatives. Blood is thicker than water, we say. True. But ties of blood are not those that ring the world with the succeeding waves of progressive religion, art, science, commerce, education, all that makes us human. Man is the human creature. Woman has been checked, starved, aborted in human growth; and the swelling forces of race-development have been driven back in each generation to work in her through sex-functions alone.

      This is the way in which the sexuo-economic relation has operated in our species, checking race-development in half of us, and stimulating sex-development in both.

V.

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      THE facts stated in the foregoing chapters are familiar and undeniable, the argument seems clear; yet the mind reacts violently from the conclusions it is forced to admit, and tries to find relief in the commonplace conditions of every-day life. From this looming phantom of the over-sexed female of genus homo we fly back in satisfaction to familiar acquaintances and relatives,–to Mrs. John Smith and Miss Imogene Jones, to mothers and sisters and daughters and sweethearts and wives. We feel that such a dreadful state of things cannot be true, or we should surely have noticed it. We may even perform that acrobatic feat so easy to most minds,–admit that the statement may be theoretically true, but practically false!

      Two simple laws of brain action are responsible for the difficulty of convincing the human race of any large general truths concerning itself. One is common to all brains, to all nerve sensations indeed, and is cheerfully admitted to have nothing to do with the sexuo-economic relation. It is this simple fact, in popular phrase,–that what we are used to we do not notice. This rests on the law of adaptation, the steady, ceaseless pressure that tends to fit the organism to the environment. A nerve touched for the first time with a certain impression feels this first impression far more than the hundredth or thousandth, though the thousandth be far more violent than the first. If an impression be constant and regular, we become utterly insensitive to it, and only respond under some special condition, as the ticking of a clock, the noise of running water or waves on the beach, even the clatter of railroad trains, grows imperceptible to those who hear it constantly. It is perfectly possible for an individual to become accustomed to the most disadvantageous conditions, and fail to notice them.

      It is equally possible for a race, a nation, a class, to become accustomed to most disadvantageous conditions, and fail to notice them. Take, as an individual instance, the wearing of corsets by women. Put a corset, even a loose one, on a vigorous man or woman who never wore one, and there is intense discomfort, and a vivid conciousness thereof. The healthy muscles of the trunk resent the pressure, the action of the whole body is checked in the middle, the stomach is choked, the process of digestion interfered with; and the victim says, "How can you bear such a thing?"

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