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

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СКАЧАТЬ type of a great social truth is sure of a long life. The poor young hero, handsome, brave, good, but beset with difficulties, stands ever against the wealth and power of the bad man. The woman is pulled hither and thither between them, and the poor hero wins in the end. That he is heaped with honor and riches, after all, merely signifies our recognition that he is the higher good. This is better than a sun-myth. It is a race-myth, and true as truth.

      So we have it among us in life to-day, endlessly elaborated and weakened by profuse detail, as is the nature of that life, but there yet. The girl who marries the rich old man or the titled profligate is condemned by the popular voice; and the girl who marries the poor young man, and helps him live his best, is still approved by the same great arbiter. And yet why should we blame the woman for pursuing her vocation? Since marriage is her only way to get money, why should she not try to get money in that way? Why cast the weight of all self-interest on the "practical" plane so solidly against the sex-interest of the individual and of the race? The mercenary marriage is a perfectly natural consequence of the economic dependence of women.

      On the other hand, note the effect of this dependence upon men. As the excessive sex-distinction and economic dependence of women increase, so do the risk and difficulty of marriage increase, so is marriage deferred and avoided, to the direct injury of both sexes and society at large. In simpler relations, in the country, wherever women have a personal value in economic relation as well as a feminine value in sex-relation, an early marriage is an advantage. The young farmer gets a profitable servant when he marries. The young business man gets nothing of the kind,–a pretty girl, a charming girl, ready for "wifehood and motherhood"–so far as her health holds out,–but having no economic value whatever. She is merely a consumer, and he must wait till he can "afford to marry." These are instances frequent everywhere, and familiar to us all, of the palpable effects in common life of our sexuo-economic relation.

      If there is one unmixed evil in human life, it is that known to us in all ages, and popularly called "the social evil," consisting of promiscuous and temporary sex-relations. The inherent wrong in these relations is sociological before it is legal or moral. The recognition by the moral sense of a given thing as wrong requires that it be wrong, to begin with. A thing is not wrong merely because it is called so. The wrongness of this form of sex-relation in an advanced social state rests solidly on natural laws. In the evolution of better and better means of reproducing the species, a longer period of infancy was developed. This longer period of infancy required longer care, and it was accordingly developed that the best care during this time was given by both parents. This induced a more permanent mating. And the more permanent mating, bound together by the common interests and duties, developed higher psychic attributes in the parents by use, in the children by heredity. That is why society is right in demanding of its constituent individuals the virtue of chastity, the sanctity of marriage. Society is perfectly right, because social evolution is as natural a process as individual evolution; and the permanent parent is proven an advantageous social factor. But social evolution, deep, unconscious, slow, is one thing; and self-conscious, loud-voiced society is another.

      The deepest forces of nature have tended to evolve pure, lasting, monogamous marriage in the human race. But our peculiar arrangement of feeding one sex by the other has tended to produce a very different thing, and has produced it. In no other animal species is the female economically dependent on the male. In no other animal species is the sex-relation for sale. A coincidence. Where, on the one hand, every condition of life tends to develope sex in women, to crush out the power and the desire for economic production and exchange, and to develope also the age-long habit of seeking all earthly good at a man's hands and of making but one return; where, on the other hand, man inherits the excess in sex-energy, and is never blamed for exercising it, and where he developes also the age-long habit of taking what he wants from women, for whose helpless acquiescence he makes an economic return,–what should naturally follow? Precisely what has followed. We live in a world of law, and humanity is no exception to it. We have produced a certain percentage of females with inordinate sex-tendencies and inordinate greed for material gain. We have produced a certain percentage of males with inordinate sex-tendencies and a cheerful willingness to pay for their gratification. And, as the percentage of such men is greater than the percentage of such women, we have worked out most evil methods of supplying the demand. But always in the healthy social heart we have known that it was wrong, a racial wrong, productive of all evil. Being a man's world, it was quite inevitable that he should blame woman for their mutual misdoing. There is reason in it, too. Bad as he is, he is only seeking gratification natural in kind, though abnormal in degree. She is not only in some cases doing this, but in most cases showing the falseness of the deed by doing it for hire,–physical falsehood,–a sin against nature.

      It is a true instinct that revolts against obtaining bread by use of the sex-functions. Why, then, are we so content to do this in marriage? Legally and religiously, we say that it is right; but in its reactionary effect on the parties concerned and on society at large it is wrong. The physical and psychical effects are evil, though modified by our belief that it is right. The physical and psychical effects of prostitution were still evil when the young girls of Babylon earned their dowries thereby in the temple of Bela, and thought it right. What we think and feel alters the moral quality of an act in our consciousness as we do it, but does not alter its subsequent effect. We justify and approve the economic dependence of women upon the sex-relation in marriage. We condemn it unsparingly out of marriage. We follow it with our blame and scorn up to the very doors of marriage,–the mercenary bride,–but think no harm of the mercenary wife, filching her husband's pockets in the night. Love sanctifies it, we say: love must go with it.

      Love never yet went with self-interest. The deepest antagonism lies between them: they are diametrically opposed forces. In the beautiful progress of evolution we find constant opposition between the instincts and processes of self-preservation and the instinct and processes of race-preservation. From those early forms where birth brought death, as in the flowering aloe, the ephemeral may-fly, up to the highest glory of self-effacing love; these two forces work in opposition. We have tied them together. We have made the woman, the mother,–the very source of sacrifice through love,–get gain through love,–a hideous paradox. No wonder that our daily lives are full of the flagrant evils produced by this unnatural state. No wonder that men turn with loathing from the kind of women they have made.

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