This change is not a thing to prophesy and plead for. It is a change already instituted, and gaining ground among us these many years with marvellous rapidity. Neither men nor women wish the change. Neither men nor women have sought it. But the same great force of social evolution which brought us into the old relation—to our great sorrow and pain—is bringing us out, with equal difficulty and distress. The time has come when it is better for the world that women be economically independent, and therefore they are becoming so.
It is worth while for us to consider the case fully and fairly, that we may see what it is that is happening to us, and welcome with open arms the happiest change in human condition that ever came into the world. To free an entire half of humanity from an artificial position; to release vast natural forces from a strained and clumsy combination, and set them free to work smoothly and easily as they were intended to work; to introduce conditions that will change humanity from within, making for better motherhood and fatherhood, better babyhood and childhood, better food, better homes, better society,—this is to work for human improvement along natural lines. It means enormous racial advance, and that with great swiftness; for this change does not wait to create new forces, but sets free those already potentially strong, so that humanity will fly up like a released spring. And it is already happening. All we need do is to understand and help.
XV.
As we learn to see how close is the connection of that which we call the soul with our external conditions, how the moral sense and the behavior of man are modified by the environment, we must of course look for marked results in psychic development arising from so important a condition as our sexuo-economic relation.
The relation of the sexes, in whatever form, has always been observed to affect strongly the moral nature of mankind; and this is one reason why we have placed such disproportionate stress upon the special virtues of that relation. The word “moral” in common use means “chaste”; and, in the case of women, the word “virtue” itself simply implies the one virtue of chastity. Large, popular conceptions are never baseless. They are rooted in deep truths, felt rather than seen, and, however false and silly in external interpretation, may be trusted in their general trend. It is not that the virtue of chastity is so much more important to the race than the virtue of honesty, the virtue of courage, the virtues of cheerfulness, of courtesy, of kindness, but that upon the sex-relation in which we live depends so much of the further development and arrangement of our whole moral nature.
What we call the moral sense is an intellectual recognition of the relative importance of certain acts and their consequences. This appears vaguely and weakly among early savages, and was for long mainly applied to a few clearly defined and arbitrary rites and ceremonies, set rules in a game of priest-and-people. But the habit of associating a sense of worthiness with certain acts by which came praise and profit grew in the childish soul, and the range of moral deeds widened. It has been widening ever since, growing deeper and higher and far more subtle, developing with the other social qualities.
No human distinction is more absolutely and exclusively social than the moral sense. Ethics is a social science. There is no ethics for the individual. Taken by himself, man is but an animal; and his conduct bears relation only to the needs of the animal,—self-preservation and race-preservation. Every virtue, and the power to see and strive for it, is a social quality. The highest virtues are those wherein we best serve the most people, and their development in us keeps pace with the development of society. It is the social relation which calls for our virtues, and which maintains them.
A simple instance of this is in the prompt lapse to barbarism of a man cut off from his kind, and forced to live in conditions of savagery. Even a brief and partial change in condition changes conduct at once, as is shown by the behavior of the most pious New Englanders when in mining camps. It is shown, also, by the different scale of virtue in the different classes and industries.
Every social relation has its ethics; and the general needs of society, as a whole, are the basis of ethics. In every age and race this may be studied, and a clear connection established always between the virtues and vices of a given people and their local conditions. The principal governing condition in the development of ethics is the economic environment. This may seem strange to one accustomed to consider moral laws as not of this world, and to see how often virtue costs its possessor dear. The relative behavior of a given number of people depends, first, upon the existence of those people. Such conduct as should tend to exterminate them would exterminate their ethics. Such conduct as should tend to preserve and increase them is the only conduct of which ethical value can be predicated. Ethics is, therefore, absolutely conditioned upon life and the maintenance thereof. From the lowest and narrowest view which calls an act right or wrong, according to its immediate effects upon one’s present life, to the clear vision of ultimate results which calls a course of conduct right or wrong, according to its final effects upon one’s eternal life, our ethics, small and great, is the science of human conduct measured by its results.
It is inevitable, then, that in all races we should find those acts whereby men live considered right, and should see a high degree of approval awarded to him who best performs them. In the hunting and fighting period the best hunter and fighter was the best man, praised and honored by his tribe. The virtues cultivated were such as enabled the possessor to hunt and kill most successfully, to maintain himself and be a credit and a help to his friends. Savage virtues are the simple reflection of savage conditions. To be patient and self-controlled was an economic necessity to the hunter: to bear pain and arduous exertion easily was a necessity to the fighter. Therefore, the savage, by precept and example, cultivated these virtues.