In general, under social law, men develope right action; but some hidden spring seems to force them continually into wrong action. We have our hand upon this hidden spring in the sexuo-economic relation. If we had remained on an individual economic basis, the evil influence would have had far less ill effect; but, as we grow into the social economic relation, it increases with our civilization. The sex-relation is primarily and finally individual. It is a physical relation between individual bodies; and, while it may also extend to a psychical relation between individual souls, it does not become a social relation, though it does change its personal development to suit social needs.
In all its processes, to all its results, the sex-relation is personal, working through individuals upon individuals, and developing individual traits and characteristics, to the great advantage of society. The qualities developed by social relation are built into the race through the sex-relation, but the sex-relation itself is wholly personal. Our economic relation, on the contrary, though originally individual, becomes through social evolution increasingly collective. By combining the human sex-relation with the human economic relation, we have combined a permanently individual process with a progressively collective one. This involves a strain on both, which increases in direct proportion to our socialization, and, so far, has resulted in the ultimate destruction of the social organism acted upon by such irreconcilable forces.
As has been shown, this combination has affected the sex-relation of individuals by bringing into it a tendency to collectivism with economic advantage, best exhibited in our distinctive racial phenomenon of prostitution. On the other hand, it has affected the economic relation of society by bringing into it a tendency to individualism with sex-advantage, best exhibited in the frequent practice of sacrificing public good to personal gain, that the individual may thereby “support his family.” We are so used to considering it the first duty of a man to support his family that it takes a very glaring instance of bribery and corruption in their interests to shake our conviction; but, as a sociological law, every phase of the prostitution of public service to private gain, from the degradation of the artist to the exploitation of the helpless unskilled laborer, marks a diseased social action. Our social status rests upon our common consent, common action, common submission to the common will. No individual interests can stand for a moment against the interests of the common weal, either when war demands the last sacrifice of individual property and life or when peace requires the absolute submission of individual property and life to common law,—the fixed expression of the people’s will. The maintenance of “law and order” involves the very spirit of socialism,—the sinking of personal interest in common interest. All this rests upon the evolution of the social spirit, the keen sense of social duty, the conscientious fulfilment of social service; and it is here that the excessive individualism maintained by our sexuo-economic relation enters as a strong and increasingly disadvantageous social factor. We have dimly recognized the irreconcilability of the sex-relation with economic relations on both sides,—in our sharp condemnation of making the sex-functions openly commercial, and in the drift toward celibacy in collective institutions. Bodies of men or women, actuated by the highest religious impulses, desiring to live nobly and to serve society, have always recognized something antagonistic in the sex-relation. They have thought it inherent in the relation itself, not seeing that it was the economic side which made it reactionary. Yet this action was practically admitted by the continued existence of communal societies where the sex-relation did exist, in an unacknowledged form, and without the element of economic exchange. It is admitted also by the noble and self-sacrificing devotion of married missionaries of the Protestant Church, who are supported by contributions. If the missionary were obliged to earn his wife’s living and his own, he could do little mission work.
The highest human attributes are perfectly compatible with the sex-relation, but not with the sexuo-economic relation. We see this opposition again in the tendency to collectivity in bodies of single men,—their comradeship, equality, and mutual helpfulness as compared with the attitude of the same men toward one another, when married. This is why the quality of “organizability” is stronger in men than in women; their common economic interests force them into relation, while the isolated and even antagonistic economic interests of women keep them from it. The condition of individual economic dependence in which women live resembles that of the savage in the forest. They obtain their economic goods by securing a male through their individual exertions, all competing freely to this end. No combination is possible. The numerous girls at a summer resort, in their attitude toward the scant supply of young men, bear an unconscious resemblance to the emulous savages in a too closely hunted forest. And here may be given an economic reason for the oft-noted bitterness with which the virtuous women regard the vicious. The virtuous woman stands in close ranks with her sisters, refusing to part with herself—her only economic goods—until she is assured of legal marriage, with its lifelong guarantee of support. Under equal proportions of birth in the two sexes, every woman would be tolerably sure of obtaining her demands. But here enters the vicious woman, and offers the same goods—though of inferior quality, to be sure—for a far less price. Every one of such illegitimate competitors lowers the chances of the unmarried women and the income of the married. No wonder those who hold themselves highly should be moved to bitterness at being undersold in this way. It is the hatred of the trade-unionist for “scab labor.”
On the woman’s side we are steadily maintaining the force of primitive individual competition in the world as against the tendency of social progress to develope co-operation in its place, and this tendency of course is inherited by their sons. On the man’s side the same effect is produced through another feature of the relation. The tendency to individualism with sex-advantage is developed in man by an opposite process to that operating on the woman. She gets her living by getting a husband. He gets his wife by getting a living. It is to her individual economic advantage to secure a mate. It is to his individual sex-advantage to secure economic gain. The sex-functions to her have become economic functions. Economic functions to him have become sex-functions. This has confounded our natural economic competition, inevitably growing into economic co-operation, with the element of sex-competition,—an entirely different force.
Competition among males, with selection by the female of the superior male, is the process of sexual selection, and works to racial improvement. So far as the human male competes freely with his peers in higher and higher activities, and the female chooses the winner, so far we are directly benefited. But there is a radical distinction between sex-competition and marriage by purchase. In the first the male succeeds by virtue of what he can do; in the second, by virtue of what he can get. The increased power to do, transmitted to the young, is of racial advantage. But mere possessions, with no question as to the method of their acquisition, are not necessarily of advantage to the individual as a father. To make the sexual gain of the male rest on his purchasing power puts the immense force of sex-competition into the field of social economics, not only as an incentive to labor and achievement, which is good, but as an incentive to individual gain, however obtained, which is bad; thus accounting for our multiplied and intensified desire to get,—the inordinate greed of our industrial world. The tournament of the Middle Ages was a brutal sport perhaps, with its human injury, pain, and death, under the cry of: “Fight on, brave knights! Fair eyes are looking on you!” but it represents a healthier process than our modern method of securing the wherewithal to maintain the sex-relation. As so beautifully phrased by Jean Ingelow:—
“I worked afar that I might rear
A happy home on English soil;
I labored for the gold and gear,
I loved my toil.