THE LAW OF CONSERVATION
Students of the physical sciences discovered in the nineteenth century a universal law of Nature, always believed by the wisest since the time of Thales, but never before proven, which is now commonly known as the law of the conservation of energy. When we say to a child, "You cannot eat your cake and have it," we are expressing the law of the conservation of matter, which is really a more or less accurate part-expression of the law of the conservation of energy. The law that from nothing nothing is made—and further, though here this concerns us less, that nothing is ever destroyed—is the only firm foundation for any work or any theory whether in science or philosophy. The chemist who otherwise bases his account of a reaction is wrong; the sociologist who denies it Nature will deny. It was the sure foundation upon which Herbert Spencer erected the philosophy of evolution; and every page of this book depends upon the certainty that this law applies to woman and to womanhood as it does to the rest of the universe. Further, it may be shown that certain less universal but most important generalizations made by two or three biologists are indeed special cases of the universal law. There is, first, the law of Herbert Spencer, which states that for every individual there is an inevitable issue between the demands of parenthood and the demands of self; and there is, secondly, the law of Professors Geddes and Thomson, which asserts that this issue specially concerns the female as compared with the male sex, the distinguishing character of femaleness being that in it a higher proportion of the vital energy is expended upon or conserved for the future and therefore, necessarily, a smaller proportion for the purposes of the individual. It is of service to one's thinking, perhaps, to regard Geddes and Thomson's law as a special case of Spencer's, and Spencer's as a special case of the law of the conservation of energy. First, then, somewhat of detail regarding the law of balance between expenditure on the self and expenditure upon the race; and then to the all-important application of this to the case of womanhood—for upon this application the whole of the subsequent argument depends.
When he set forth, with great daring, to write the "Principles of Biology," Spencer was already at an advantage compared with the accepted writers upon the subject, not merely because of his stupendous intellectual endowment, but also because the idea of the conservation of energy was a permanent guiding factor in all his thought. Thus it was, one supposes, that this bold young amateur, for he was little more, perceived in the light of the evolutionary idea of which he was one of the original promulgators, a simple truth which had been unperceived by all previous writers upon biology, from Aristotle onwards. It is in the last section of his book that Spencer propounds his "law of multiplication," depending upon what he calls the "antagonism between individuation and genesis." As I have observed elsewhere, the word antagonism is perhaps too harsh, and may certainly be misleading, for it may induce us to suppose that there is no possible reconciliation of the claims and demands of the race and the individual, the future and the present. I believe most devoutly that there is such a reconciliation, as indeed Spencer himself pointed out, and a central thesis of this book is indeed that in the right expression of motherhood or foster-motherhood, woman may and increasingly will achieve the highest, happiest, and richest self-development. Thus one may be inclined to abandon the word antagonism, and to say merely that there is a necessary inverse ratio between "individuation" and "genesis," to use the original Spencerian terms. This principle has immense consequences—most notably that as life ascends the birth-rate falls, more of the vital energy being used for the enrichment and development of the individual life, and less for mere physical parenthood. We shall argue that, in the case of mankind, and pre-eminently in the case of woman, this enrichment and development of the individual life is best and most surely attained by parenthood or foster-parenthood, made self-conscious and provident, and magnificently transmuted by its extension and amplification upon the psychical plane in the education of children and, indeed, the care and ennoblement of human life in all its stages.
This law of Spencer's has been discussed at length by the present writer in a previous volume,[2] and we may therefore now proceed to its notable illustration in the case of womanhood and the female sex in general, as made by Geddes and Thomson now more than twenty years ago. It is surprising that the distinguished authors do not seem to have recognized that their law is a special case of Spencer's; but one of them granted this relation in a discussion upon the present writer's first eugenic lecture to the Sociological Society.[3]
We must therefore now briefly but adequately consider the argument of the remarkable book published by the Scottish biologists in 1889, and presented in a new edition in 1900. The latter date is of interest, because it coincides with the re-discovery of the work of Mendel, published in 1865, to which we must afterwards more than once refer; and the work of the Mendelians during the subsequent decade very substantially modifies much of the authors' teaching upon the determination of sex, and the intimate nature of the physiological differences between the sexes. We have learnt more about the nature of sex in the decade or so since the publication of the new edition of the "Evolution of Sex" than in all preceding time. Such, at least, is the well-grounded opinion of all who have acquainted themselves with the work of the Mendelians, as we shall see: and therefore that book is by no means commended to the reader's attention as the last word upon the subject. The rather would one particularly direct him to the following prophetic and admirable passage in the preface of 1900:—
"Our hope is that the growing strength of the still young school of experimental evolutionists may before many years yield results which will involve not merely a revision, but a recasting of our book."
—a passage which may well content the authors to-day, when its fulfilment is so signal.
Yet assuredly the main thesis of the volume stands, and profoundly concerns every student of womanhood in any of its aspects. It will continue to stand when the brilliant foolishness of such writers as poor Weininger, the author of that evidently insane product "Sex and Character," is rightly estimated as interesting to the student of mental pathology alone. There has lately been a kind of epidemic citation from Weininger, whose book is obviously rich in characters that make it attractive to the ignorant and the many; and it is high time that we should concern ourselves less with the product of a suicidal and much-to-be-pitied boy, and more with the sober and scientific work for which daily verification is always at hand.
We cannot do better than have before us at the outset the authors' statement of their main proposition, in the preface to the new edition of their work:—
"In all living creatures there are two great lines of variation, primarily determined by the very nature of protoplasmic change (metabolism); for the ratio of the constructive (anabolic) changes to the disruptive (katabolic) ones, that is of income to outlay, of gains to losses, is a variable one. In one sex, the female, the balance of debtor and creditor is the more favourable one; the anabolic processes tend to preponderate, and this profit may be at first devoted to growth, but later towards offspring, of which she hence can afford to bear the larger share. To put it more precisely, the life-ratio of anabolic to katabolic changes, A/K, in the female is normally greater than the corresponding life-ratio, a/k, in the male. This for us, is the fundamental, the physiological, the constitutional difference between the sexes; and it becomes expressed from the very outset in the contrast between their essential reproductive elements, and may be traced on into the more superficial sexual characters."
A little further on (p. 17), the authors say:—
"Without multiplying instances, a review of the animal kingdom, or a perusal of Darwin's pages, will amply confirm the conclusion that on an average the females incline to passivity, the males to activity. In higher animals, it is true that the contrast shows itself rather in many little ways than in any one striking difference of habit, but even in the human species the difference is recognized. Every one will admit that strenuous spasmodic bursts of activity characterize men, especially in youth, and among the less civilized races; while patient continuance, with less violent expenditure of energy, is as generally associated with the work of women."
We must shortly proceed to study the origin and determination of sex, and more especially of femaleness, in the individual, and here we shall be entirely concerned with the new knowledge commonly called Mendelism, to which there is no allusion in our authors' pages. Meanwhile it must be insisted that the reader who will either read their pages for a survey of the evidence in detail, or who will for a moment consider the evident necessities imposed by the facts of parenthood, cannot possibly fail to satisfy himself that the main contention, as stated in the foregoing quotations, is correct. A further point of the greatest importance to us requires to be made.
It is that, owing to profound but intelligible causes, the contrast which necessarily obtains between the sexes in respect of their vital expenditure is most marked in the case of our own species. It is one of the conditions of progress that the young of the higher species make more demands upon their mothers than do the young of humbler forms. In other words, progress in the world of life has always leant upon and been conditioned by motherhood. Thus, as one has so frequently asserted in reference to the modern campaign against infant mortality, the young of the human species are nurtured within the sacred person—the therefore sacred person—of the mother for a longer period in proportion to the body weight than in the case of any other species; and the natural period of maternal feeding is also the longest known. On the other hand, the physical demands made by parenthood upon the male sex are no greater in our case than in that of lower forms; though upon the psychical plane the great fact of increasing paternal care in the right line of progress may never be forgotten. But thus it follows that the law of conservation, asserting that what is spent for self cannot be kept for the race, and that if the demands of the future are to be met the present must be subordinated, not merely applies to woman, but applies to her in unique degree. There are grounds, also, for believing that what is demonstrably and obviously true on the physical plane has its counterpart in the psychical plane; and that, if woman is to remain distinctively woman in mind, character, and temperament, and if, just because she remains or becomes what she was meant to be, she is to find her greatest happiness, she must orient her life towards Life Orient, towards the future and the life of this world to come. Some such doctrines may help us at a later stage to decide whether it be better that a woman should become a mother or a soldier, a nurse or an executioner.