Worse than the check set upon the physical activities of women has been the restriction of their power to think and judge for themselves. The extended use of the human will and its decisions is conditioned upon free, voluntary action. In her rudimentary position, woman was denied the physical freedom which underlies all knowledge, she was denied the mental freedom which is the path to further wisdom, she was denied the moral freedom of being mistress of her own action and of learning by the merciful law of consequences what was right and what was wrong; and she has remained, perforce, undeveloped in the larger judgment of ethics.
Her moral sense is large enough, morbidly large, because in this tutelage she is always being praised or blamed for her conduct. She lives in a forcing-bed of sensitiveness to moral distinctions, but the broad judgment that alone can guide and govern this sensitiveness she has not. Her contribution to moral progress has added to the anguish of the world the fierce sense of sin and shame, the desperate desire to do right, the fear of wrong; without giving it the essential help of a practical wisdom and a regulated will. Inheriting with each generation the accumulating forces of our social nature, set back in each generation by the conditions of the primitive human female, women have become vividly self-conscious centres of moral impulse, but poor guides as to the conduct which alone can make that impulse useful and build the habit of morality into the constitution of the race.
Recognizing her intense feeling on moral lines, and seeing in her the rigidly preserved virtues of faith, submission, and self-sacrifice—qualities which in the Dark Ages were held to be the first of virtues—we have agreed of late years to call woman the moral superior of man. But the ceaseless growth of human life, social life, has developed in him new virtues, later, higher, more needful; and the moral nature of woman, as maintained in this rudimentary stage by her economic dependence, is a continual check to the progress of the human soul. The main feature of her life—the restriction of her range of duty to the love and service of her own immediate family—acts upon us continually as a retarding influence, hindering the expansion of the spirit of social love and service on which our very lives depend. It keeps the moral standard of the patriarchal era still before us, and blinds our eyes to the full duty of man.
An intense self-consciousness, born of the ceaseless contact of close personal relation; an inordinate self-interest, bred by the constant personal attention and service of this relation; a feverish, torturing, moral sensitiveness, without the width and clarity of vision of a full-grown moral sense; a thwarted will, used to meek surrender, cunning evasion, or futile rebellion; a childish, wavering, short-range judgment, handicapped by emotion; a measureless devotion to one’s own sex relatives, and a maternal passion swollen with the full strength of the great social heart, but denied social expression—such psychic qualities as these, born in us all, are the inevitable result of the sexuo-economic relation.
It is not alone upon woman, and, through her, upon the race, that the ill-effects may be observed. Man, as master, has suffered from his position also. The lust for power and conquest, natural to the male of any species, has been fostered in him to an enormous degree by this cheap and easy lordship. His dominance is not that of one chosen as best fitted to rule or of one ruling by successful competition with “foemen worthy of his steel”; but it is a sovereignty based on the accident of sex, and holding over such helpless and inferior dependants as could not question or oppose. The easy superiority that needs no striving to maintain it; the temptation to cruelty always begotten by irresponsible power; the pride and self-will which surely accompany it—these qualities have been bred into the souls of men by their side of the relation. When man’s place was maintained by brute force, it made him more brutal: when his place was maintained by purchase, by the power of economic necessity, then he grew into the merciless use of such power as distinguishes him today.
Another giant evil engendered by this relation is what we call selfishness. Social life tends to reduce this feeling, which is but a belated individualism; but the sexuo-economic relation fosters and develops it. To have a whole human creature consecrated to his direct personal service, to pleasing and satisfying him in every way possible—this has kept man selfish beyond the degree incidental to our stage of social growth. Even in our artificial society life men are more forbearing and considerate, more polite and kind, than they are at home. Pride, cruelty, and selfishness are the vices of the master; and these have been kept strong in the bosom of the family through the false position of woman. And every human soul is born, an impressionable child, into the close presence of these conditions. Our men must live in the ethics of a civilized, free, industrial, democratic age; but they are born and trained in the moral atmosphere of a primitive patriarchate. No wonder that we are all somewhat slow to rise to the full powers and privileges of democracy, to feel full social honor and social duty, while every soul of us is reared in this stronghold of ancient and outgrown emotions—the economically related family.
So we may trace from the sexuo-economic relation of our species not only definite evils in psychic development, bred severally in men and women, and transmitted indifferently to their offspring, but the innate perversion of character resultant from the moral miscegenation of
