But in other virtues we have not progressed so smoothly. In the ordinary economic relations of life, and in our sex-relations, we are distinguished by peculiar and injurious qualities. Our condition may be described as consisting of a tenacious survival of qualities which we ought, on every ground of social good, to have long since outgrown; and an incessant struggle between these rudimentary survivals and the normal growth. This it is which has so forcibly assailed our consciousness since its awakening, and which we call the contest between good and evil. We have felt within ourselves the pull of diverse tendencies,—the impulse to do what was immediately good for ourselves, but which our growing social sense knew was bad for the community, and therefore wrong; and the impulse to do what might be immediately bad for ourselves, but which the same social sense knew was good for the community, and therefore right. This we felt, and cast about in our minds for an explanation of the way we behaved: we knew it was peculiar. The human brain is an organ that must have an explanation, if it has to make one. We made one.
The belated impulses of the individual beast—good in him because he needed them, bad in us because we were becoming human and had other needs—we lumped together, and, with our facile, dramatic, personifying tendency, called them “the devil.” And, as these evil promptings were usually along the lines of physical impulse, we considered our own bodies, and nature in general, as part and parcel of the wrong,—“the world, the flesh, and the devil.” We felt, also, within us the mighty stirrings of new powers and strange tendencies, that led us out of ourselves and toward each other, new loves and hopes and wishes, new desires to give instead of to take, to serve instead of to fight; and, realizing, with true social instinct, that this impulse tended to help us most, was really good for us, we called it the will of God, the voice of God, the way to God. The tearing contest between these ill-adjusted impulses and tendencies, with our growing power of self-conscious decision and voluntary adoption of one or another course of action,—this process in psychic evolution has given us the greatest world-drama ever conceived, the struggle between good and evil.
And, fumbling vaguely at the sources of our pain so far as we could trace them, judging always by persons, and not by conditions,—as a child strikes the chair he bumps his head upon,—race after race has located the cause of the trouble in woman. Not that she primarily invented all the evil, and brought it upon us,—our vague devil was the remoter cause,—but that woman let the trouble in. Pandora did not make the mischief-box; but she perversely opened it, even against the wise man’s advice. Eve did not plant that apple-tree; but she ate of it, and tempted the superior man. It seems a childish and clumsy guess, but there is something in it. Nothing of the unspeakable blame and shame with which man has blackened the face of his mother through all these centuries, but a sociological truth for all that.
Not woman, but the condition of woman, has always been a doorway of evil. The sexuo-economic relation has debarred her from the social activities in which, and in which alone, are developed the social virtues. She was not allowed to acquire the qualities needed in our racial advance; and, in her position of arrested development, she has maintained the virtues and the vices of the period of human evolution at which she was imprisoned. At a period of isolated economic activity,—mere animal individualism,—at a period when social ties ceased with the ties of blood, woman was cut off from personal activity in social economics, and confined to the functional activities of her sex.
In keeping her on this primitive basis of economic life, we have kept half humanity tied to the starting-post, while the other half ran. We have trained and bred one kind of qualities into one-half the species, and another kind into the other half. And then we wonder at the contradictions of human nature! For instance, we have done all we could, in addition to natural forces, to make men brave. We have done all we could, in addition to natural forces, to make women cowards. And, since every human creature is born of two parents, it is not surprising that we are a little mixed.
We have trained in men the large qualities of social usefulness which the pressure of their economic conditions was also developing; and we have done this by means of conscious praise and blame, reward and punishment, and with the aid of law and custom. We have trained in women, by the same means, the small qualities of personal usefulness which the pressure of their economic conditions was also developing. We have made a creature who is not homogeneous, whose life is fed by two currents of inheritance as dissimilar and opposed as could be well imagined. We have bred a race of psychic hybrids, and the moral qualities of hybrids are well known.
Away back in that early beginning, by dividing the economic conditions of women and men, we have divided their psychic development, and built into the constitution of the race the irreconcilable elements of these diverse characters. The incongruous behavior of this cross-bred product is the riddle of human life. We ourselves, by maintaining this artificial diversity between the sexes, have constantly kept before us the enigma which we found so hard to solve, and have preserved in our own characters the confusion and contradiction which is our greatest difficulty in life.
The largest and most radical effect of restoring women to economic independence will be in its result in clarifying and harmonizing the human soul. With a homogeneous nature bred of two parents in the same degree of social development, we shall be able to feel simply, to see clearly, to agree with ourselves, to be one person and master of our own lives, instead of wrestling in such hopeless perplexity with what we have called “man’s dual nature.” Marry a civilized man to a primitive savage, and their child will naturally have a dual nature. Marry an Anglo-Saxon to an African or Oriental, and their child has a dual nature. Marry any man of a highly developed nation, full of the specialized activities of his race and their accompanying moral qualities, to the carefully preserved, rudimentary female creature he has so religiously maintained by his side, and you have as result what we all know so well,—the human soul in its pitiful, well-meaning efforts, its cross-eyed, purblind errors, its baby fits of passion, and its beautiful and ceaseless upward impulse through all this wavering.
We are quite familiar with this result, but we have not so far accurately located the cause. We have had our glimmering perception that woman had something to do with it; and she has been treated accordingly, by many simple races, to her further injury, and to that of the whole people. What we need to see is that it is not woman as a sex who is responsible for this mis-mothered world, but the economic position of woman which makes her what she is. If men were so placed, it would have the same effect. Not the sex-relation, but the economic relation of the sexes, has so tangled the skein of human life.
Besides the essential evils of an unbalanced nature, many harmful qualities have been developed in human characters by these conditions. For countless centuries we have sought to develope, by selection and education, a timid submission in woman. When there did appear “a curst shrew,” she was left unmarried; and her temper perished with her, or she was “tamed” by some Petruchio. The dependence of women on the personal favor of men has produced an exceeding cleverness in the adaptation of the dependent one to the source of her supplies. Under the necessity of pleasing, whether she wished or no, of interceding for a child’s pardon or of suing for new pleasures for herself, “the vices of the slave” have been forever maintained in this housemaid of the world.