Woman and Womanhood: A Search for Principles

by C. W. Saleeby

No one can answer these questions, though I venture to believe that it is something to ask them. So far as the last is concerned, we must not admit the smallest infringement of the supreme principles that every human being is an end in himself or herself, and that the worth of a society is to be found in the worth and happiness of the individuals who compose it.

Can we, as human beings, regard a human society as admirable because it is successful, stable, numerous?

The question is a fundamental one, for it matters at what we aim. As it becomes increasingly possible for man to realize his ideals, it becomes increasingly important that they shall be right ones; and there is a risk to-day that the growth of knowledge shall be too rapid for wisdom to keep pace with. We are reaching towards, and will soon attain in very large and effective measure, nothing less than a control of life, present and to come. It may well be that a remodelling of human society upon the lines of the bee-hive is feasible. It was his study of bees that made a Socialist of Professor Forel, certainly one of the greatest of living thinkers; and his assumption is that in the bee-hive we have an example largely worthy of imitation. But he would be the first to admit that, as the ordinary Socialist has yet to learn, the nature of the society is ultimately determined by the nature of the individuals composing it. It follows that the bee-society can be completely, or, at all events substantially, imitated only by remodelling human nature on the lines of the individual bee. This is very far from impossible; there is a plethora of human drones already, and we see the emergence of the sterile female worker. But is such a change—or any change at all of that kind—to be desired?

The Terms of Specialization.—It surely cannot be denied that there may be a grave antagonism between the interests of the society and those of the individual. It is a question of the terms of specialization or differentiation. In the study of the individual organism and its history we discern specialization of the cell as a capital fact. Organic evolution has largely depended upon what Milne-Edwards called the "physiological division of labour." In so far as organic evolution has been progressive, it has entirely coincided with this process of cell-differentiation. That is the clear lesson which the student of progress learns from the study of living Nature. Let him hold hard by this truth, and by it let him judge that other specialization which human society presents.

For this primary and physiological division of labour has its analogue in a much later thing, the division of labour in human society, upon which, indeed, the possibility of what we call human society depends. And it is plain that the time has come when we must determine the price that may rightly be paid for this specialization. Assuredly it is not to be had for nothing. Dr. Minot considers that death, as a biological fact, is the price paid for cell-differentiation. Now surely the death of individuality is the price paid for such specialization as that of the workman who spends his life supervising the machine which effects a single process in the making of a pin, and has never even seen any other but that stage in the process of making that one among all the "number of things" of which the world is full. Here, as in a thousand other cases, it has cost a man to make an expert.

How far we are entitled to go we shall determine only when we know what it is that we want to attain.

If we desire an efficient, durable, numerous society, there are probably no limits whatever that we need observe in the process of specialization. Pins are cheaper for the sacrifice of the individual in their making. In general, the professional must do better than the amateur; the lover of chamber music knows that a Joachim or Brussels Quartet is not to be found everywhere. Specialization we must have for progress, or even for the maintenance of what the past has achieved for us; but we shall pay the right price only by remembering the principle that all progress in the world of life has depended on cell-differentiation. If we prejudice that we are prejudicing progress.

Now nothing can be more evident than that, in some of our specializations of the individual for the sake of society, we are opposing that specialization within the individual which, it has been laid down, we must never sacrifice. And so we reach the basal principle to which the preceding argument has been guiding us. It is that the specialization of the individual for the sake of society may rightly proceed to any point short of reversing or aborting the process of differentiation within himself. Every individual is an end in himself; there are no other ends for society; and that society is the best which best provides for the most complete development and self-expression of the individuals composing it.

But how, then, is the division of labour necessary for society to be effected, the reader may ask? The answer is that the human species, like all others, displays what biologists call variation—men and women naturally differ within limits so wide that, when we consider the case of genius, we must call them incalculable, illimitable. The difference of our faces or our voices is a mere symbol of differences no less universal but vastly more important. It is these differences, in reality, that are the cause of the development of human society and of that division of labour upon which it depends. In providing for the best development of all these various individuals we at the same time provide for the division of labour that we need; nor can we in any other fashion provide so well. Thus we shall attain a society which, if less certainly stable than that of the bees, is what that is not—progressive, and not merely static; and a society which is worth while, justified by the lives and minds of the individuals composing it.

We are not, then, to make a factitious differentiation of set purpose in the interests of society and to the detriment of individuals. We are not to take a being in whom Nature has differentiated a thousand parts, and, in effect, reduce him, in the interests of others, to one or two constituents and powers, thus nullifying the evolutionary course. But we shall frame a society such as the past never witnessed, and we shall achieve a rate of progress equally without parallel, by consistently regarding society as existing for the individual, and not the individual for society, and by thus realizing to the full his characteristic powers for himself and for society.