The process by which a people acquires the sense of personal responsibility is slow, and perhaps it cannot be adequately acquired at all by races lacking a high grade of nervous organization. This is especially the case as regards sexual morality, and has often been illustrated on the contact of a higher with a lower civilization. It has constantly happened that missionaries—entirely against their own wishes, it need not be said—by overthrowing the strict moral system they have found established, and by substituting the freedom of European customs among people entirely unprepared for such freedom, have exerted the most disastrous effects on morality. This has been the case among the formerly well-organized and highly moral Baganda of Central Africa, as recorded in an official report by Colonel Lambkin (British Medical Journal, Oct. 3, 1908).As regards Polynesia, also, R. L. Stevenson, in his interesting book,In the South Seas(Ch. V), pointed out that, while before the coming of the whites the Polynesians were, on the whole, chaste, and the young carefully watched, now it is far otherwise.Even in Fiji, where, according to Lord Stanmore—who was High Commissioner of the Pacific, and an independent critic—missionary effort has been "wonderfully successful," where all own at least nominal allegiance to Christianity, which has much modified life and character,yet chastity has suffered. This was shown by a Royal Commission on the condition of the native races in Fiji. Mr. Fitchett, commenting on this report (AustralasianReview of Reviews, Oct., 1897) remarks: "Not a few witnesses examined by the commission declare that the moral advance in Fiji is of a curiously patchy type. The abolition of polygamy, for example, they say, has not told at every point in favor of women. The woman is the toiler in Fiji; and when the support of the husband was distributed over four wives, the burden on each wife was less than it is now, when it has to be carried by one. In heathen times female chastity was guarded by the club; a faithless wife, an unmarried mother, was summarily put to death. Christianity has abolished club-law, and purely moral restraints, or the terror of the penalties of the next world, do not, to the limited imagination of the Fijian, quite take its place. So the standard of Fijian chastity is distressingly low."It must always be remembered that when the highly organized primitive system of mixed spiritual and physical restraints is removed, chastity becomes more delicately and unstably poised. The controlling power of personal responsibility, valuable and essential as it is, cannot permanently and unremittingly restrain the volcanic forces of the passion of love even in high civilizations. "No perfection of moral constitution in a woman," Hinlon has well said, "no power of will, no wish and resolution to be 'good,' no force of religion or control of custom, can secure what is called the virtue of woman. The emotion of absolute devotion with which some man may inspire her will sweep them all away. Society, in choosing to erect itself on that basis, chooses inevitable disorder, and so long as it continues to choose it will continue to have that result."
The process by which a people acquires the sense of personal responsibility is slow, and perhaps it cannot be adequately acquired at all by races lacking a high grade of nervous organization. This is especially the case as regards sexual morality, and has often been illustrated on the contact of a higher with a lower civilization. It has constantly happened that missionaries—entirely against their own wishes, it need not be said—by overthrowing the strict moral system they have found established, and by substituting the freedom of European customs among people entirely unprepared for such freedom, have exerted the most disastrous effects on morality. This has been the case among the formerly well-organized and highly moral Baganda of Central Africa, as recorded in an official report by Colonel Lambkin (British Medical Journal, Oct. 3, 1908).
As regards Polynesia, also, R. L. Stevenson, in his interesting book,In the South Seas(Ch. V), pointed out that, while before the coming of the whites the Polynesians were, on the whole, chaste, and the young carefully watched, now it is far otherwise.
Even in Fiji, where, according to Lord Stanmore—who was High Commissioner of the Pacific, and an independent critic—missionary effort has been "wonderfully successful," where all own at least nominal allegiance to Christianity, which has much modified life and character,yet chastity has suffered. This was shown by a Royal Commission on the condition of the native races in Fiji. Mr. Fitchett, commenting on this report (AustralasianReview of Reviews, Oct., 1897) remarks: "Not a few witnesses examined by the commission declare that the moral advance in Fiji is of a curiously patchy type. The abolition of polygamy, for example, they say, has not told at every point in favor of women. The woman is the toiler in Fiji; and when the support of the husband was distributed over four wives, the burden on each wife was less than it is now, when it has to be carried by one. In heathen times female chastity was guarded by the club; a faithless wife, an unmarried mother, was summarily put to death. Christianity has abolished club-law, and purely moral restraints, or the terror of the penalties of the next world, do not, to the limited imagination of the Fijian, quite take its place. So the standard of Fijian chastity is distressingly low."
It must always be remembered that when the highly organized primitive system of mixed spiritual and physical restraints is removed, chastity becomes more delicately and unstably poised. The controlling power of personal responsibility, valuable and essential as it is, cannot permanently and unremittingly restrain the volcanic forces of the passion of love even in high civilizations. "No perfection of moral constitution in a woman," Hinlon has well said, "no power of will, no wish and resolution to be 'good,' no force of religion or control of custom, can secure what is called the virtue of woman. The emotion of absolute devotion with which some man may inspire her will sweep them all away. Society, in choosing to erect itself on that basis, chooses inevitable disorder, and so long as it continues to choose it will continue to have that result."
It is necessary to insist for a while on this personal responsibility in matters of sexual morality, in the form in which it is making itself felt among us, and to search out its implications. The most important of these is undoubtedly economic independence. That is indeed so important that moral responsibility in any fine sense can scarcely be said to have any existence in its absence. Moral responsibility and economic independence are indeed really identical; they are but two sides of the same social fact. The responsible person is the person who is able to answer for his actions and, if need be, to pay for them. The economically dependent person can accept a criminal responsibility; he can, with an empty purse, go to prison or to death. But in the ordinary sphere of everyday morality that large penalty is not required of him; if he goes against the wishes of his family orhis friends or his parish, they may turn their backs on him but they cannot usually demand against him the last penalties of the law. He can exert his own personal responsibility, he can freely choose to go his own way and to maintain himself in it before his fellowmen on one condition, that he is able to pay for it. His personal responsibility has little or no meaning except in so far as it is also economic independence.
In civilized societies as they attain maturity, the women tend to acquire a greater and greater degree alike of moral responsibility and economic independence. Any freedom and seeming equality of women, even when it actually assumes the air of superiority, which is not so based, is unreal. It is only on sufferance; it is the freedom accorded to the child, because it asks for it so prettily or may scream if it is refused. This is merely parasitism.[295]The basis of economic independence ensures a more real freedom. Even in societies which by law and custom hold women in strict subordination, the woman who happens to be placed in possession of property enjoys a high degree alike of independence and of responsibility.[296]The growth of a high civilization seems indeed to be so closely identified with the economic freedom and independence of women that it is difficult to say which is cause and which effect. Herodotus, in his fascinating account of Egypt, a land which he regarded as admirable beyond all other lands, noted with surprise that, totally unlike the fashion of Greece, women left the men at home to the management of the loom and went to market to transact thebusiness of commerce.[297]It is the economic factor in social life which secures the moral responsibility of women and which chiefly determines the position of the wife in relation to her husband.[298]In this respect in its late stages civilization returns to the same point it had occupied at the beginning, when, as has already been noted, we find greater equality with men and at the same time greater economic independence.[299]
In all the leading modern civilized countries, for a century past, custom and law have combined to give an ever greater economic independence to women. In some respects England took the lead by inaugurating the great industrial movement which slowly swept women into its ranks,[300]and made inevitable the legal changes which, by 1882, insured to a married woman the possession of her own earnings. The same movement, with its same consequences, is going on elsewhere. In the United States, just as in England, there is a vast army of five million women, rapidly increasing, who earn their own living, and their position in relation to men workers is even better than in England. In France from twenty-five to seventy-five per cent. of the workers in most of the chief industries—the liberal professions,commerce, agriculture, factory industries—are women, and in some of the very largest, such as home industries and textile industries, more women are employed than men. In Japan, it is said, three-fifths of the factory workers are women, and all the textile industries are in the hands of women.[301]This movement is the outward expression of the modern conception of personal rights, personal moral worth, and personal responsibility, which, as Hobhouse has remarked, has compelled women to take their lives into their own hands, and has at the same time rendered the ancient marriage laws an anachronism, and the ancient ideals of feminine innocence shrouded from the world a mere piece of false sentiment.[302]
There can be no doubt that the entrance of women into the field of industrial work, in rivalry with men and under somewhat the same conditions as men, raises serious questions of another order. The general tendency of civilization towards the economic independence and the moral responsibility of women is unquestionable. But it is by no means absolutely clear that it is best for women, and, therefore, for the community, that women should exercise all the ordinary avocations and professions of men on the same level as men. Not only have the conditions of the avocations and professions developed in accordance with the special aptitudes of men, but the fact that the sexual processes by which the race is propagated demand an incomparably greater expenditure of time and energy on the part of women than of men, precludes women in the mass from devoting themselves so exclusively as men to industrial work. For some biologists, indeed, it seems clear that outside the home and the school women should not work at all. "Any nation that works its women is damned," says Woods Hutchinson (The Gospel According to Darwin, p. 199). That view is extreme. Yet from the economic side, also, Hobson, in summing up this question, regards the tendency of machine-industry to drive women away from the home as "a tendency antagonistic to civilization." The neglect of the home, he states, is, "on the whole, the worst injury modern industry has inflicted on our lives, and it is difficult to see how it can be compensated by any increase of material products. Factory life for women, save in extremely rare cases, saps the physical and moral health of the family. The exigencies of factory life are inconsistent with the position of a good mother, a goodwife, or the maker of a home. Save in extreme circumstances, no increase of the family wage can balance these losses, whose values stand upon a higher qualitative level" (J. A. Hobson,Evolution of Modern Capitalism, Ch. XII;cf.what has been said in Ch. I of the present volume). It is now beginning to be recognized that the early pioneers of the "woman's movement" in working to remove the "subjection of woman" were still dominated by the old ideals of that subjection, according to which the masculine is in all main respects the superior sex. Whatever was good for man, they thought, must be equally good for woman. That has been the source of all that was unbalanced and unstable, sometimes both a little pathetic and a little absurd, in the old "woman's movement." There was a failure to perceive that, first of all, women must claim their right to their own womanhood as mothers of the race, and thereby the supreme law-givers in the sphere of sex and the large part of life dependent on sex. This special position of woman seems likely to require a readjustment of economic conditions to their needs, though it is not likely that such readjustment would be permitted to affect their independence or their responsibility. We have had, as Madame Juliette Adam has put it, the rights of men sacrificing women, followed by the rights of women sacrificing the child; that must be followed by the rights of the child reconstituting the family. It has already been necessary to touch on this point in the first chapter of this volume, and it will again be necessary in the last chapter.
There can be no doubt that the entrance of women into the field of industrial work, in rivalry with men and under somewhat the same conditions as men, raises serious questions of another order. The general tendency of civilization towards the economic independence and the moral responsibility of women is unquestionable. But it is by no means absolutely clear that it is best for women, and, therefore, for the community, that women should exercise all the ordinary avocations and professions of men on the same level as men. Not only have the conditions of the avocations and professions developed in accordance with the special aptitudes of men, but the fact that the sexual processes by which the race is propagated demand an incomparably greater expenditure of time and energy on the part of women than of men, precludes women in the mass from devoting themselves so exclusively as men to industrial work. For some biologists, indeed, it seems clear that outside the home and the school women should not work at all. "Any nation that works its women is damned," says Woods Hutchinson (The Gospel According to Darwin, p. 199). That view is extreme. Yet from the economic side, also, Hobson, in summing up this question, regards the tendency of machine-industry to drive women away from the home as "a tendency antagonistic to civilization." The neglect of the home, he states, is, "on the whole, the worst injury modern industry has inflicted on our lives, and it is difficult to see how it can be compensated by any increase of material products. Factory life for women, save in extremely rare cases, saps the physical and moral health of the family. The exigencies of factory life are inconsistent with the position of a good mother, a goodwife, or the maker of a home. Save in extreme circumstances, no increase of the family wage can balance these losses, whose values stand upon a higher qualitative level" (J. A. Hobson,Evolution of Modern Capitalism, Ch. XII;cf.what has been said in Ch. I of the present volume). It is now beginning to be recognized that the early pioneers of the "woman's movement" in working to remove the "subjection of woman" were still dominated by the old ideals of that subjection, according to which the masculine is in all main respects the superior sex. Whatever was good for man, they thought, must be equally good for woman. That has been the source of all that was unbalanced and unstable, sometimes both a little pathetic and a little absurd, in the old "woman's movement." There was a failure to perceive that, first of all, women must claim their right to their own womanhood as mothers of the race, and thereby the supreme law-givers in the sphere of sex and the large part of life dependent on sex. This special position of woman seems likely to require a readjustment of economic conditions to their needs, though it is not likely that such readjustment would be permitted to affect their independence or their responsibility. We have had, as Madame Juliette Adam has put it, the rights of men sacrificing women, followed by the rights of women sacrificing the child; that must be followed by the rights of the child reconstituting the family. It has already been necessary to touch on this point in the first chapter of this volume, and it will again be necessary in the last chapter.
The question as to the method by which the economic independence of women will be completely insured, and the part which the community may be expected to take in insuring it, on the ground of woman's special child-bearing functions, is from the present point of view subsidiary. There can be no doubt, however, as to the reality of the movement in that direction, whatever doubt there may be as to the final adjustment of the details. It is only necessary in this place to touch on some of the general and more obvious respects in which the growth of woman's responsibility is affecting sexual morality.
The first and most obvious way in which the sense of moral responsibility works is in an insistence on reality in the relationships of sex. Moral irresponsibility has too often combined with economic dependence to induce a woman to treat the sexual event in her life which is biologically of most fateful gravity as a merely gay and trivial event, at the most an event which has given her a triumph over her rivals and over thesuperior male, who, on his part, willingly condescends, for the moment, to assume the part of the vanquished. "Gallantry to the ladies," we are told of the hero of the greatest and most typical of English novels, "was among his principles of honor, and he held it as much incumbent on him to accept a challenge to love as if it had been a challenge to fight;" he heroically goes home for the night with a lady of title he meets at a masquerade, though at the time very much in love with the girl whom he eventually marries.[303]The woman whose power lies only in her charms, and who is free to allow the burden of responsibility to fall on a man's shoulder,[304]could lightly play the seducing part, and thereby exert independence and authority in the only shapes open to her. The man on his part, introducing the misplaced idea of "honor" into the field from which the natural idea of responsibility has been banished, is prepared to descend at the lady's bidding into the arena, according to the old legend, and rescue the glove, even though he afterwards flings it contemptuously in her face. The ancient conception of gallantry, which Tom Jones so well embodies, is the direct outcome of a system involving the moral irresponsibility and economic dependence of women, and is as opposed to the conceptions, prevailing in the earlier and later civilized stages, of approximate sexual equality as it is to the biological traditions of natural courtship in the world generally.
In controlling her own sexual life, and in realizing that her responsibility for such control can no longer be shifted on to the shoulders of the other sex, women will also indirectly affect the sexual lives of men, much as men already affect the sexual lives of women. In what ways that influence will in the main be exerted it is still premature to say. According to some, just as formerly men bought their wives and demanded prenuptial virginity in the article thus purchased, so nowadays, among the better classes, women are able to buy their husbands,and in their turn are disposed to demand continence.[305]That, however, is too simple-minded a way of viewing the question. It is enough to refer to the fact that women are not attracted to virginal innocence in men and that they frequently have good ground for viewing such innocence with suspicion.[306]Yet it may well be believed that women will more and more prefer to exert a certain discrimination in the approval of their husbands' past lives. However instinctively a woman may desire that her husband shall be initiated in the art of making love to her, she may often well doubt whether the finest initiation is to be secured from the average prostitute. Prostitution, as we have seen, is ultimately as incompatible with complete sexual responsibility as is the patriarchal marriage system with which it has been so closely associated. It is an arrangement mainly determined by the demands of men, to whatever extent it may have incidentally subserved various needs of women. Men arranged that one group of women should be set apart to minister exclusively to their sexual necessities, while another group should be brought up in asceticism as candidates for the privilege of ministering to their household and family necessities. That this has been in many respects a most excellent arrangement is sufficiently proved by the fact that it has nourished for so long a period, notwithstanding the influences that are antagonistic to it. But it is obviously only possible during a certain stage of civilization and in association with a certain social organization. It is not completely congruous with a democratic stage of civilization involving the economic independence and the sexual responsibility of both sexes alike in all social classes. It is possible that women may begin to realize this fact earlier than men.
It is also believed by many that women will realize that a high degree of moral responsibility is not easily compatible with the practice of dissimulation and that economic independence will deprive deceit—which is always the resort of the weak—ofwhatever moral justification it may possess. Here, however, it is necessary to speak with caution or we may be unjust to women. It must be remarked that in the sphere of sex men also are often the weak, and are therefore apt to resort to the refuge of the weak. With the recognition of that fact we may also recognize that deception in women has been the cause of much of the age-long blunders of the masculine mind in the contemplation of feminine ways. Men have constantly committed the double error of overlooking the dissimulation of women and of over-estimating it. This fact has always served to render more difficult still the inevitably difficult course of women through the devious path of sexual behavior. Pepys, who represents so vividly and so frankly the vices and virtues of the ordinary masculine mind, tells how one day when he called to see Mrs. Martin her sister Doll went out for a bottle of wine and came back indignant because a Dutchman had pulled her into a stable and tumbled and tossed her. Pepys having been himself often permitted to take liberties with her, it seemed to him that her indignation with the Dutchman was "the best instance of woman's falseness in the world."[307]He assumes without question that a woman who has accorded the privilege of familiarity to a man she knows and, one hopes, respects, would be prepared to accept complacently the brutal attentions of the first drunken stranger she meets in the street.
It was the assumption of woman's falseness which led the ultra-masculine Pepys into a sufficiently absurd error. At this point, indeed, we encounter what has seemed to some a serious obstacle to the full moral responsibility of women. Dissimulation, Lombroso and Ferrero argue, is in woman "almost physiological," and they give various grounds for this conclusion.[308]The theologians, on their side, have reached a similar conclusion. "A confessor must not immediately believe a woman's words," says Father Gury, "for women are habitually inclined to lie."[309]This tendency, which seems to be commonly believed to affect women as a sex, however free from it a vast number of individual women are, may be said, and with truth, to be largely the result of the subjection of women and therefore likely to disappear as that subjection disappears. In so far, however, as it is "almost physiological," and based on radical feminine characters, such as modesty, affectability, and sympathy, which have an organic basis in the feminine constitution and can therefore never altogether be changed, feminine dissimulation seems scarcely likely to disappear. The utmost that can be expected is that it should be held in check by the developed sense of moral responsibility, and, being reduced to its simply natural proportions, become recognizably intelligible.
It is unnecessary to remark that there can be no question here as to any inherent moral superiority of one sex over the other. The answer to that question was well stated many years ago by one of the most subtle moralists of love. "Taken altogether," concluded Sénancour (De l'Amour, vol. ii, p. 85), "we have no reason to assert the moral superiority of either sex. Both sexes, with their errors and their good intentions, very equally fulfil the ends of nature. We may well believe that in either of the two divisions of the human species the sum of evil and that of good are about equal. If, for instance, as regards love, we oppose the visibly licentious conduct of men to the apparent reserve of women, it would be a vain valuation, for the number of faults committed by women with men is necessarily the same as that of men with women. There exist among us fewer scrupulous men than perfectly honest women, but it is easy to see how the balance is restored. If this question of the moral preëminence of one sex over the other were not insoluble it would still remain very complicated with reference to the whole of the species, or even the whole of a nation, and any dispute here seems idle."This conclusion is in accordance with the general compensatory and complementary relationship of women to men (see,e.g., Havelock Ellis,Man and Woman, fourth edition, especially pp. 448et seq.).In a recent symposium on the question whether women are morally inferior to men, with special reference to aptitude for loyalty (La Revue, Jan. 1, 1909), to which various distinguished French men and women contributed their opinions, some declared that women are usually superior; others regarded it as a question of difference rather than of superiority or inferiority; all were agreed that when they enjoy the same independence as men, women are quite as loyal as men.
It is unnecessary to remark that there can be no question here as to any inherent moral superiority of one sex over the other. The answer to that question was well stated many years ago by one of the most subtle moralists of love. "Taken altogether," concluded Sénancour (De l'Amour, vol. ii, p. 85), "we have no reason to assert the moral superiority of either sex. Both sexes, with their errors and their good intentions, very equally fulfil the ends of nature. We may well believe that in either of the two divisions of the human species the sum of evil and that of good are about equal. If, for instance, as regards love, we oppose the visibly licentious conduct of men to the apparent reserve of women, it would be a vain valuation, for the number of faults committed by women with men is necessarily the same as that of men with women. There exist among us fewer scrupulous men than perfectly honest women, but it is easy to see how the balance is restored. If this question of the moral preëminence of one sex over the other were not insoluble it would still remain very complicated with reference to the whole of the species, or even the whole of a nation, and any dispute here seems idle."
This conclusion is in accordance with the general compensatory and complementary relationship of women to men (see,e.g., Havelock Ellis,Man and Woman, fourth edition, especially pp. 448et seq.).
In a recent symposium on the question whether women are morally inferior to men, with special reference to aptitude for loyalty (La Revue, Jan. 1, 1909), to which various distinguished French men and women contributed their opinions, some declared that women are usually superior; others regarded it as a question of difference rather than of superiority or inferiority; all were agreed that when they enjoy the same independence as men, women are quite as loyal as men.
It is undoubtedly true that—partly as a result of ancient traditions and education, partly of genuine feminine characteristics—many women are diffident as to their right to moral responsibility and unwilling to assume it. And an attempt is made to justify their attitude by asserting that woman's part in life is naturally that of self-sacrifice, or, to put the statement in a somewhat more technical form, that women are naturally masochistic; and that there is, as Krafft-Ebing argues, a natural "sexual subjection" of woman. It is by no means clear that this statement is absolutely true, and if it were true it would not serve to abolish the moral responsibility of women.
Bloch (Beiträge zur Ætiologie der Psychopathia Sexualis, Part II, p. 178), in agreement with Eulenburg, energetically denies that there is any such natural "sexual subjection" of women, regarding it as artificially produced, the result of the socially inferior position of women, and arguing that such subjection is in much higher degree a physiological characteristic of men than of women. (It has been necessary to discuss this question in dealing with "Love and Pain" in the third volume of theseStudies.) It seems certainly clear that the notion that women are especially prone to self-sacrifice has little biological validity. Self-sacrifice by compulsion, whether physical or moral compulsion, is not worthy of the name; when it is deliberate it is simply the sacrifice of a lesser good for the sake of a greater good. Doubtless a man who eats a good dinner may be said to "sacrifice" his hunger. Even within the sphere of traditional morality a woman who sacrifices her "honor" for the sake of her love to a man has, by her "sacrifice," gained something that she values more. "What a triumph it is to a woman," a woman has said, "to give pleasure to a man she loves!" And in a morality on a sound biological basis no "sacrifice" is here called for. It may rather be said that the biological laws of courtship fundamentally demand self-sacrifice of the male rather than of the female. Thus the lioness, according to Gérard the lion-hunter, gives herself to the most vigorous of her lion wooers; she encourages them to fight among themselves for superiority, lying on her belly to gaze at the combat and lashing her tail with delight. Every female is wooed by many males, but she only accepts one; it is not the female who is called upon for erotic self-sacrifice, but the male. That is indeed part of the divine compensation of Nature, for since the heavier part of the burden of sex rests on the female, it is fitting that she should be less called upon for renunciation.
Bloch (Beiträge zur Ætiologie der Psychopathia Sexualis, Part II, p. 178), in agreement with Eulenburg, energetically denies that there is any such natural "sexual subjection" of women, regarding it as artificially produced, the result of the socially inferior position of women, and arguing that such subjection is in much higher degree a physiological characteristic of men than of women. (It has been necessary to discuss this question in dealing with "Love and Pain" in the third volume of theseStudies.) It seems certainly clear that the notion that women are especially prone to self-sacrifice has little biological validity. Self-sacrifice by compulsion, whether physical or moral compulsion, is not worthy of the name; when it is deliberate it is simply the sacrifice of a lesser good for the sake of a greater good. Doubtless a man who eats a good dinner may be said to "sacrifice" his hunger. Even within the sphere of traditional morality a woman who sacrifices her "honor" for the sake of her love to a man has, by her "sacrifice," gained something that she values more. "What a triumph it is to a woman," a woman has said, "to give pleasure to a man she loves!" And in a morality on a sound biological basis no "sacrifice" is here called for. It may rather be said that the biological laws of courtship fundamentally demand self-sacrifice of the male rather than of the female. Thus the lioness, according to Gérard the lion-hunter, gives herself to the most vigorous of her lion wooers; she encourages them to fight among themselves for superiority, lying on her belly to gaze at the combat and lashing her tail with delight. Every female is wooed by many males, but she only accepts one; it is not the female who is called upon for erotic self-sacrifice, but the male. That is indeed part of the divine compensation of Nature, for since the heavier part of the burden of sex rests on the female, it is fitting that she should be less called upon for renunciation.
It thus seems probable that the increase of moral responsibility may tend to make a woman's conduct more intelligible to others;[310]it will in any case certainly tend to make it less the concern of others. This is emphatically the case as regards the relations of sex. In the past men have been invited to excel in many forms of virtue; only one virtue has been open to women. That is no longer possible. To place upon a woman the main responsibility for her own sexual conduct is to deprive that conduct of its conspicuously public character as a virtue or a vice. Sexual union, for a woman as much as for a man, is a physiological fact; it may also be a spiritual fact; but it is not a social act. It is, on the contrary, an act which, beyond all other acts, demands retirement and mystery for its accomplishment. That indeed is a general human, almost zoölogical, fact. Moreover, this demand of mystery is more especially made by woman in virtue of her greater modesty which, we have found reason to believe, has a biological basis. It is not until a child is born or conceived that the community has any right to interest itself in the sexual acts of its members. The sexual act is of no more concern to the community than any other private physiological act. It is an impertinence, if not an outrage, to seek to inquire into it. But the birth of a child is a social act. Not what goes into the womb but what comes out of it concerns society. The community is invited to receive a new citizen. It is entitled to demand that that citizen shall be worthy of a place in its midst and that he shall be properly introduced by a responsible father and a responsible mother. The whole of sexual morality, as Ellen Key has said, revolves round the child.
At this final point in our discussion of sexual morality we may perhaps be able to realize the immensity of the change which has been involved by the development in women of moral responsibility. So long as responsibility was denied to women, so long as a father or a husband, backed up by the community, held himselfresponsible for a woman's sexual behavior, for her "virtue," it was necessary that the whole of sexual morality should revolve around the entrance to the vagina. It became absolutely essential to the maintenance of morality that all eyes in the community should be constantly directed on to that point, and the whole marriage law had to be adjusted accordingly. That is no longer possible. When a woman assumes her own moral responsibility, in sexual as in other matters, it becomes not only intolerable but meaningless for the community to pry into her most intimate physiological or spiritual acts. She is herself directly responsible to society as soon as she performs a social act, and not before.
In relation to the fact of maternity the realization of all that is involved in the new moral responsibility of women is especially significant. Under a system of morality by which a man is left free to accept the responsibility for his sexual acts while a woman is not equally free to do the like, a premium is placed on sexual acts which have no end in procreation, and a penalty is placed on the acts which lead to procreation. The reason is that it is the former class of acts in which men find chief gratification; it is the latter class in which women find chief gratification. For the tragic part of the old sexual morality in its bearing on women was that while it made men alone morally responsible for sexual acts in which both a man and a woman took part, women were rendered both socially and legally incapable of availing themselves of the fact of masculine responsibility unless they had fulfilled conditions which men had laid down for them, and yet refrained from imposing upon themselves. The act of sexual intercourse, being the sexual act in which men found chief pleasure, was under all circumstances an act of little social gravity; the act of bringing a child into the world, which is for women the most massively gratifying of all sexual acts, was counted a crime unless the mother had before fulfilled the conditions demanded by man. That was perhaps the most unfortunate and certainly the most unnatural of the results of the patriarchal regulation of society. It has never existed in any great State where women have possessed some degree of regulative power.
It has, of course, been said by abstract theorists that women have the matter in their own hands. They must never love a man until they have safely locked him up in the legal bonds of matrimony. Such an argument is absolutely futile, for it ignores the fact that, while love and even monogamy are natural, legal marriage is merely an external form, with a very feeble power of subjugating natural impulses, except when those impulses are weak, and no power at all of subjugating them permanently. Civilization involves the growth of foresight, and of self-control in both sexes; but it is foolish to attempt to place on these fine and ultimate outgrowths of civilization a strain which they could never bear. How foolish it is has been shown, once and for all, by Lea in his admirableHistory of Sacerdotal Celibacy.Moreover, when we compare the respective aptitudes of men and women in this particular region, it must be remembered that men possess a greater power of forethought and self-control than women, notwithstanding the modesty and reserve of women. The sexual sphere is immensely larger in women, so that when its activity is once aroused it is much more difficult to master or control. (The reasons were set out in detail in the discussion of "The Sexual Impulse in Women" in volume iii of theseStudies.) It is, therefore, unfair to women, and unduly favors men, when too heavy a premium is placed on forethought and self-restraint in sexual matters. Since women play the predominant part in the sexual field their natural demands, rather than those of men, must furnish the standard.
It has, of course, been said by abstract theorists that women have the matter in their own hands. They must never love a man until they have safely locked him up in the legal bonds of matrimony. Such an argument is absolutely futile, for it ignores the fact that, while love and even monogamy are natural, legal marriage is merely an external form, with a very feeble power of subjugating natural impulses, except when those impulses are weak, and no power at all of subjugating them permanently. Civilization involves the growth of foresight, and of self-control in both sexes; but it is foolish to attempt to place on these fine and ultimate outgrowths of civilization a strain which they could never bear. How foolish it is has been shown, once and for all, by Lea in his admirableHistory of Sacerdotal Celibacy.
Moreover, when we compare the respective aptitudes of men and women in this particular region, it must be remembered that men possess a greater power of forethought and self-control than women, notwithstanding the modesty and reserve of women. The sexual sphere is immensely larger in women, so that when its activity is once aroused it is much more difficult to master or control. (The reasons were set out in detail in the discussion of "The Sexual Impulse in Women" in volume iii of theseStudies.) It is, therefore, unfair to women, and unduly favors men, when too heavy a premium is placed on forethought and self-restraint in sexual matters. Since women play the predominant part in the sexual field their natural demands, rather than those of men, must furnish the standard.
With the realization of the moral responsibility of women the natural relations of life spring back to their due biological adjustment. Motherhood is restored to its natural sacredness. It becomes the concern of the woman herself, and not of society nor of any individual, to determine the conditions under which the child shall be conceived. Society is entitled to require that the father shall in every case acknowledge the fact of his paternity, but it must leave the chief responsibility for all the circumstances of child-production to the mother. That is the point of view which is now gaining ground in all civilized lands both in theory and in practice.[311]
[257]
E.g., E. Belfort Bax,Outspoken Essays, p. 6.
E.g., E. Belfort Bax,Outspoken Essays, p. 6.
[258]
Such reasons are connected with communal welfare. "All immoral acts result in communal unhappiness, all moral acts in communal happiness," as Prof. A. Mathews remarks, "Science and Morality,"Popular Science Monthly, March, 1909.
Such reasons are connected with communal welfare. "All immoral acts result in communal unhappiness, all moral acts in communal happiness," as Prof. A. Mathews remarks, "Science and Morality,"Popular Science Monthly, March, 1909.
[259]
See Westermarck,Origin and Development of the Moral Ideas, vol. i, pp. 386-390, 522.
See Westermarck,Origin and Development of the Moral Ideas, vol. i, pp. 386-390, 522.
[260]
Westermarck,Origin and Development of the Moral Ideas, pp. 9, 159; also the whole of Ch. VII. Actions that are in accordance with custom call forth public approval, actions that are opposed to custom call forth public resentment, and Westermarck powerfully argues that such approval and such resentment are the foundation of moral judgments.
Westermarck,Origin and Development of the Moral Ideas, pp. 9, 159; also the whole of Ch. VII. Actions that are in accordance with custom call forth public approval, actions that are opposed to custom call forth public resentment, and Westermarck powerfully argues that such approval and such resentment are the foundation of moral judgments.
[261]
This is well recognized by legal writers (e.g., E. A. Schroeder,Das Recht in der Geschlechtlichen Ordnung, p. 5).
This is well recognized by legal writers (e.g., E. A. Schroeder,Das Recht in der Geschlechtlichen Ordnung, p. 5).
[262]
W. G. Sumner (Folkways, p. 418) even considers it desirable to change the form of the word in order to emphasize the real and fundamental meaning of morals, and proposes the wordmoresto indicate "popular usages and traditions conducive to societal reform." "'Immoral,'" he points out, "never means anything but contrary to themoresof the time and place." There is, however, no need whatever to abolish or to supplement the good old ancient word "morality," so long as we clearly realize that, on the practical side, it means essentially custom.
W. G. Sumner (Folkways, p. 418) even considers it desirable to change the form of the word in order to emphasize the real and fundamental meaning of morals, and proposes the wordmoresto indicate "popular usages and traditions conducive to societal reform." "'Immoral,'" he points out, "never means anything but contrary to themoresof the time and place." There is, however, no need whatever to abolish or to supplement the good old ancient word "morality," so long as we clearly realize that, on the practical side, it means essentially custom.
[263]
Westermarck,op. cit., vol. i, p. 19.
Westermarck,op. cit., vol. i, p. 19.
[264]
See,e.g., "Exogamy and the Mating of Cousins," inEssays Presented to E. B. Tylor, 1907, p. 53. "In many departments of primitive life we find a naïve desire to, as it were, assist Nature, to affirm what is normal, and later to confirm it by the categorical imperative of custom and law. This tendency still flourishes in our civilized communities, and, as the worship of the normal, is often a deadly foe to the abnormal and eccentric, and too often paralyzes originality."
See,e.g., "Exogamy and the Mating of Cousins," inEssays Presented to E. B. Tylor, 1907, p. 53. "In many departments of primitive life we find a naïve desire to, as it were, assist Nature, to affirm what is normal, and later to confirm it by the categorical imperative of custom and law. This tendency still flourishes in our civilized communities, and, as the worship of the normal, is often a deadly foe to the abnormal and eccentric, and too often paralyzes originality."
[265]
The spirit of Christianity, as illustrated by Paulinus, in hisEpistle XXV, was from the Roman point of view, as Dill remarks (Roman Society, p. 11), "a renunciation, not only of citizenship, but of all the hard-won fruits of civilization and social life."
The spirit of Christianity, as illustrated by Paulinus, in hisEpistle XXV, was from the Roman point of view, as Dill remarks (Roman Society, p. 11), "a renunciation, not only of citizenship, but of all the hard-won fruits of civilization and social life."
[266]
It thus happens that, as Lecky said in hisHistory of European Morals, "of all the departments of ethics the questions concerning the relations of the sexes and the proper position of woman are those upon the future of which there rests the greatest uncertainty." Some progress has perhaps been made since these words were written, but they still hold true for the majority of people.
It thus happens that, as Lecky said in hisHistory of European Morals, "of all the departments of ethics the questions concerning the relations of the sexes and the proper position of woman are those upon the future of which there rests the greatest uncertainty." Some progress has perhaps been made since these words were written, but they still hold true for the majority of people.
[267]
Concerning economic marriage as a vestigial survival, see,e.g., Bloch,The Sexual Life of Our Time, p. 212.
Concerning economic marriage as a vestigial survival, see,e.g., Bloch,The Sexual Life of Our Time, p. 212.
[268]
Sénancour,De l'Amour, vol. ii, p. 233. The author ofThe Question of English Divorceattributes the absence of any widespread feeling against sexual license to the absurd rigidity of the law.
Sénancour,De l'Amour, vol. ii, p. 233. The author ofThe Question of English Divorceattributes the absence of any widespread feeling against sexual license to the absurd rigidity of the law.
[269]
Bruno Meyer, "Etwas von Positiver Sexualreform,"Sexual-Probleme, Nov., 1908.
Bruno Meyer, "Etwas von Positiver Sexualreform,"Sexual-Probleme, Nov., 1908.
[270]
Elsie Clews Parsons,The Family, p. 351. Dr. Parsons rightly thinks such unions a social evil when they check the development of personality.
Elsie Clews Parsons,The Family, p. 351. Dr. Parsons rightly thinks such unions a social evil when they check the development of personality.
[271]
For evidence regarding the general absence of celibacy among both savage and barbarous peoples, see,e.g., Westermarck,History of Human Marriage, Ch. VII.
For evidence regarding the general absence of celibacy among both savage and barbarous peoples, see,e.g., Westermarck,History of Human Marriage, Ch. VII.
[272]
There are, for instance, two millions of unmarried women in France, while in Belgium 30 per cent, of the women, and in Germany sometimes even 50 per cent, are unmarried.
There are, for instance, two millions of unmarried women in France, while in Belgium 30 per cent, of the women, and in Germany sometimes even 50 per cent, are unmarried.
[273]
Such a position would not be biologically unreasonable, in view of the greatly preponderant part played by the female in the sexual process which insures the conservation of the race. "If the sexual instinct is regarded solely from the physical side," says D. W. H. Busch (Das Geschlechtsleben des Weibes, 1839, vol. i, p. 201), "the woman cannot be regarded as the property of the man, but with equal and greater reason the man may be regarded as the property of the woman."
Such a position would not be biologically unreasonable, in view of the greatly preponderant part played by the female in the sexual process which insures the conservation of the race. "If the sexual instinct is regarded solely from the physical side," says D. W. H. Busch (Das Geschlechtsleben des Weibes, 1839, vol. i, p. 201), "the woman cannot be regarded as the property of the man, but with equal and greater reason the man may be regarded as the property of the woman."
[274]
Herodotus, Bk. i, Ch. CLXXIII.
Herodotus, Bk. i, Ch. CLXXIII.
[275]
That power and relationship are entirely distinct was pointed out many years ago by L. von Dargun,Mutterrecht und Vaterrecht, 1892. Westermarck (Origin and Development of the Moral Ideas, vol. i, p. 655), who is inclined to think that Steinmetz has not proved conclusively that mother-descent involves less authority of husband over wife, makes the important qualification that the husband's authority is impaired when he lives among his wife's kinsfolk.
That power and relationship are entirely distinct was pointed out many years ago by L. von Dargun,Mutterrecht und Vaterrecht, 1892. Westermarck (Origin and Development of the Moral Ideas, vol. i, p. 655), who is inclined to think that Steinmetz has not proved conclusively that mother-descent involves less authority of husband over wife, makes the important qualification that the husband's authority is impaired when he lives among his wife's kinsfolk.
[276]
Robertson Smith,Kinship and Marriage in Early Arabia; J. G. Frazer has pointed out (Academy, March 27, 1886) that the partially Semitic peoples on the North frontier of Abyssinia, not subjected to the revolutionary processes of Islam, preserve a system closely resemblingbeenamarriage, as well as some traces of the opposite system, by Robertson Smith calledba'almarriage, in which the wife is acquired by purchase and becomes a piece of property.
Robertson Smith,Kinship and Marriage in Early Arabia; J. G. Frazer has pointed out (Academy, March 27, 1886) that the partially Semitic peoples on the North frontier of Abyssinia, not subjected to the revolutionary processes of Islam, preserve a system closely resemblingbeenamarriage, as well as some traces of the opposite system, by Robertson Smith calledba'almarriage, in which the wife is acquired by purchase and becomes a piece of property.
[277]
Spencer and Gillen,Northern Tribes of Central Australia, p. 358.
Spencer and Gillen,Northern Tribes of Central Australia, p. 358.
[278]
Rhys and Brynmor-Jones,The Welsh People, pp. 55-6;cf.Rhys,Celtic Heathendom, p. 93.
Rhys and Brynmor-Jones,The Welsh People, pp. 55-6;cf.Rhys,Celtic Heathendom, p. 93.
[279]
Rhys and Brynmor-Jones,op. cit., p. 214.
Rhys and Brynmor-Jones,op. cit., p. 214.
[280]
Crawley (The Mystic Rose, p. 41et seq.) gives numerous instances.
Crawley (The Mystic Rose, p. 41et seq.) gives numerous instances.
[281]
Revillout, "La Femme dans l'Antiquité,"Journal Asiatique, 1906, vol. vii, p. 57. See, also, Victor Marx,Beiträge zur Assyriologie, 1899, Bd. iv, Heft 1.
Revillout, "La Femme dans l'Antiquité,"Journal Asiatique, 1906, vol. vii, p. 57. See, also, Victor Marx,Beiträge zur Assyriologie, 1899, Bd. iv, Heft 1.
[282]
Donaldson,Woman, pp. 196, 241et seq.Nietzold, (Die Ehe in"Agypten," p. 17), thinks the statement of Diodorus that no children were illegitimate, needs qualification, but that certainly the illegitimate child in Egypt was at no social disadvantage.
Donaldson,Woman, pp. 196, 241et seq.Nietzold, (Die Ehe in"Agypten," p. 17), thinks the statement of Diodorus that no children were illegitimate, needs qualification, but that certainly the illegitimate child in Egypt was at no social disadvantage.
[283]
Amélineau,La Morale Egyptienne, p. 194; Hobhouse,Morals in Evolution, vol. i, p. 187; Flinders Petrie,Religion and Conscience in Ancient Egypt, pp. 131et seq.
Amélineau,La Morale Egyptienne, p. 194; Hobhouse,Morals in Evolution, vol. i, p. 187; Flinders Petrie,Religion and Conscience in Ancient Egypt, pp. 131et seq.