But, besides this first plain perception that our strange relation is coming to an end, we may see how in its own working it develops forces which must end it or us. The method of action of our peculiar cat’s-paw combination of the sexes—the mother-father doing the work of the helpless creature he carries on his back; the parasite mate devouring even when she should most feed—has been this, as repeatedly shown: because of sex-desire the male subjugates the female. Lest he lose her, he feeds her, and, perforce, her young. She, obtaining food through the sex-relation, becomes oversexed, and acts with constantly increasing stimulus on his sex-activities; and, as these activities are made economic by their relation, she so stimulates industry and all progress. But—and here is the natural end of an unnatural position, a position that serves its purpose for a time, but holds in itself the seeds of its own destruction—through the unchecked sex-energy, accumulated under the abnormal pressure of the economic side of the relation, such excess is developed as tends to destroy both individual and race; and such psychic qualities are developed as tend also to our injury and extinction.
A relation that inevitably produces abnormal development cannot be permanently maintained. The intensification of sex-energy as a social force results in such limitless exaggeration of sex-instinct as finds expression sexually in the unnatural vices of advanced civilization, and, socially, in the strained economic relation between producer and consumer which breaks society in two. The sexuo-economic relation serves to bring social development to a certain level. After that level is reached, a higher relation must be adopted, or the lifting process comes to an end; and either the race succumbs to the morbid action of its own forces or some fresher race comes in, and begins the course of social evolution anew.
Under the stimulus of the sexuo-economic relation, one civilization after another has climbed up and fallen down in weary succession. It remains for us to develop a newer, better form of sex-relation and of economic relation therewith, and so to grasp the fruits of all previous civilizations, and grow on to the beautiful results of higher ones. The true and lasting social progress, beyond that which we have yet made, is based on a spirit of inter-human love, not merely the intersexual; and it requires an economic machinery organized and functioned for human needs, not sexual ones. The sexuo-economic relation drives man up to where he can become fully human. It deepens and develops the human soul until it is able to conceive and fulfil the larger social uses in which our further life must find expression. But, unless the human soul sees these new forces, feels them, gives way to them in loyal service, it fails to reach the level from which all further progress must proceed, and falls back. Again and again society has so risen, so failed to grasp new duties, so fallen back.
Today it will not so fall again, because the social consciousness is at last so vital a force in both men and women that we feel clearly that our human life cannot be fully lived on sex-lines only. We are so far individualized, so far socialized, that men can work without the tearing spur of exaggerated sex-stimulus, work for someone besides mate and young; and women can love and serve without the slavery of economic dependence—love better and serve more. Sex-stimulus begins and ends in individuals. The social spirit is a larger thing, a better thing, and brings with it a larger, nobler life than we could ever know on a sex-basis solely.
Moreover, it should be distinctly understood, as it is already widely and vaguely felt, that the higher development of social life following the economic independence of women makes possible a higher sex-life than has ever yet been known. As fast as the human individual rises in social progress to a certain degree of development, so fast this primitive form of sex-union chafes and drags: it is felt to be unsatisfying and injurious. This is a marked feature in modern life. The long, sure, upward trend of the human race toward monogamous marriage is no longer helped, but hindered by the economic side of the relation. The best marriage is between the best individuals; and the best individuals of both sexes today are increasingly injured by the economic basis of our marriage, which produces and maintains those qualities in men and women and their resultant industrial conditions which make marriage more difficult and precarious every day.
The woman’s movement, then, should be hailed by every right-thinking, farseeing man and woman as the best birth of our century. The banner advanced proclaims “equality before the law,” woman’s share in political freedom; but the main line of progress is and has been toward economic equality and freedom. While life exists on earth, the economic conditions must underlie and dominate each existing form and its activities; and social life is no exception. A society whose economic unit is a sex-union can no more develop beyond a certain point industrially than a society like the patriarchal, whose political unit was a sex-union, could develop beyond a certain point politically.
The last freeing of the individual makes possible the last combination of individuals. While sons must bend to the will of a patriarchal father, no democracy is possible. Democracy means, requires, is, individual liberty. While the sexuo-economic relation makes the family the centre of industrial activity, no higher collectivity than we have today is possible. But, as women become
