Women and Economics

are unable to collate them, to generalize therefrom. So, in our common life, individual instances of injustice or cruelty are observed long before the popular mind is able to see that it is a condition which causes these things, and that the condition must be altered before the effects can be removed. A bad priest, a bad king, a bad master, were long observed and pointedly objected to before it began to be held that the condition of monarchy or the condition of slavery must needs bear fruit, and that, if we did not like the fruit, we might better change the tree. Any slaveholder would admit that there were instances of cruelty, laziness, pride, among masters, and of deceit, laziness, dishonesty, among slaves. What the slaveholder did not see was that, given the relation of chattel slavery, it inevitably tended to produce these evils, and did produce them, in spite of all the efforts of the individual to the contrary. To see the individual instance is easy. To see the general cause is harder, requires a further brain development. We, as a race, have long since reached the degree of general intelligence which ought to enable us to judge more largely and wisely of social questions; but here the deteriorating effect of the sexuo-economic relation is shown.

The sex relation is intensely personal. All the functions and relations ensuing are intensely personal. The spirit of “me and my wife, my son John and his wife, us four, and no more,” is the natural spirit of this phase of life. By confining half the world to this one set of functions, we have confined it absolutely to the personal. And man that is born of woman is reared by her in this same atmosphere of concentrated personality, and afterward spends a large part of his life in it. This condition tends to magnify the personal and minimize the general in our minds, with results that are familiar to us all. The difficulty of enforcing sanitary laws, where personal convenience must be sacrificed to general safety, the size of the personal grievance as against the general, the need of “having it brought home to us,” which hinders every step of public advancement, and our eager response when it is “brought home to us,”⁠—these are truisms. So far as a comparison can be made, women are in this sense more personal than men, more personally sensitive, less willing to “stand in line” and “take turns,” less able to see why a general restriction is just when it touches them or their children. This is natural enough, inevitable enough, and only mentioned here as partially explaining why people do not see the general facts as to our oversexed condition. Yet they are patent everywhere, not only patent, but painful. Being used to them, we do not notice them, or, forced to notice them, we attribute the pain we feel to the evil behavior of some individual, and never think of it as being the result of a condition common to us all.

If we have among us such a condition as has been stated⁠—a state of morbid and excessive sex-development⁠—it must, of course, show itself in daily life in a thousand ways. The non-observer, not having seen any such manifestation, concludes that there is none, and so denies the alleged condition⁠—says it sounds all right, but he does not see any proof of it! Having clearly in mind that, if such proof exists, such commensurate evil in common life as would naturally result from an abnormal sex-distinction, these evils must be so common and habitual as to pass unobserved; and, farther, that, when forced upon our notice, we only see them as matters of personal behavior⁠—let us, in spite of these hindrances, see if the visible results among us are not such as must follow such a cause, and let us seek them merely in the phenomena of everyday life as we know it, not in the deeper sexual or social results.

A concrete instance, familiar as the day, and unbelievable in its ill effects, is the attitude of the mother toward her children in regard to the sex-relation. With very few exceptions, the mother gives her daughter no warning or prevision of what life holds for her, and so lets innocence and ignorance go on perpetuating sickness and sin and pain through ceaseless generations. A normal motherhood wisely and effectively guards its young from evil. An abnormal motherhood, overanxious and under-wise, hovers the child to its harm, and turns it out defenceless to the worst of evils. This is known to millions and millions personally. Only very lately have we thought to consider it generally. And not yet do we see that it is not the fault of the individual mother, but of her economic status. Because of our abnormal sex-development, the whole field has become something of an offence⁠—a thing to be hidden and ignored, passed over without remark or explanation. Hence this amazing paradox of mothers ashamed of motherhood, unable to explain it, and⁠—measure this well⁠—lying to their children about the primal truths of life⁠—mothers lying to their own children about motherhood!

The pressure under which this is done is an economic one. The girl must marry: else how live? The prospective husband prefers the girl to know nothing. He is the market, the demand. She is the supply. And with the best intentions the mother serves her child’s economic advantage by preparing her for the market. This is an excellent instance. It is common. It is most evil. It is plainly traceable to our sexuo-economic relation.

Another instance of so grossly unjust, so palpable, so general an evil that it has occasionally aroused some protest even from our dull consciousness is this: the enforced attitude of the woman toward marriage. To the young girl, as has been previously stated, marriage is the one road to fortune, to life. She is born highly specialized as a female: she is carefully educated and trained to realize