Women and Economics by Charlotte Perkins Gilman (english novels to read .TXT) 📕

and need not marry the wrong man for her bread and butter. So sharp is the reaction from this unlovely yoke that there is a limited field of life today wherein women choose not to marry, preferring what they call “their independence,”⁠—a newborn, hard-won, dear-bought independence. That any living woman should prefer it to home and husband, to love and motherhood, throws a fierce light on what women must have suffered for lack of freedom before.

This tendency need not be feared, however. It is merely a reaction, and a most natural one. It will pass as naturally, as more and more women become independent, when marriage is not the price of liberty. The fear exhibited that women generally, once fully independent, will not marry, is proof of how well it has been known that only dependence forced them to marriage as it was. There will be needed neither bribe nor punishment to force women to true marriage with independence.

Along this line it is most interesting to mark the constant struggle between natural instinct and natural law, and social habit and social law, through all our upward course. Beginning with the natural functions and instincts of sex, holding her great position as selector of the best among competing males, woman’s beautiful work is to improve the race by right marriage. The feeling by which this is accomplished, growing finer as we become more civilized, develops into that wide, deep, true, and lasting love which is the highest good to individual human beings. Following its current, we have always reverenced and admired “true love”; and our romances, from the earliest times, abound in praise of the princess who marries the page or prisoner, venerating the selective power in woman, choosing “the right man” for his own sake. Directly against this runs the countercurrent, resulting in the marriage of convenience, a thing which the true inner heart of the world has always hated. Young Lochinvar is not an eternal hero for nothing. The personified type of a great social truth is sure of a long life. The poor young hero, handsome, brave, good, but beset with difficulties, stands ever against the wealth and power of the bad man. The woman is pulled hither and thither between them, and the poor hero wins in the end. That he is heaped with honor and riches, after all, merely signifies our recognition that he is the higher good. This is better than a sun-myth. It is a race-myth, and true as truth.

So we have it among us in life today, endlessly elaborated and weakened by profuse detail, as is the nature of that life, but there yet. The girl who marries the rich old man or the titled profligate is condemned by the popular voice; and the girl who marries the poor young man, and helps him live his best, is still approved by the same great arbiter. And yet why should we blame the woman for pursuing her vocation? Since marriage is her only way to get money, why should she not try to get money in that way? Why cast the weight of all self-interest on the “practical” plane so solidly against the sex-interest of the individual and of the race? The mercenary marriage is a perfectly natural consequence of the economic dependence of women.

On the other hand, note the effect of this dependence upon men. As the excessive sex-distinction and economic dependence of women increase, so do the risk and difficulty of marriage increase, so is marriage deferred and avoided, to the direct injury of both sexes and society at large. In simpler relations, in the country, wherever women have a personal value in economic relation as well as a feminine value in sex-relation, an early marriage is an advantage. The young farmer gets a profitable servant when he marries. The young business man gets nothing of the kind⁠—a pretty girl, a charming girl, ready for “wifehood and motherhood”⁠—so far as her health holds out⁠—but having no economic value whatever. She is merely a consumer, and he must wait till he can “afford to marry.” These are instances frequent everywhere, and familiar to us all, of the palpable effects in common life of our sexuo-economic relation.

If there is one unmixed evil in human life, it is that known to us in all ages, and popularly called “the social evil,” consisting of promiscuous and temporary sex-relations. The inherent wrong in these relations is sociological before it is legal or moral. The recognition by the moral sense of a given thing as wrong requires that it be wrong, to begin with. A thing is not wrong merely because it is called so. The wrongness of this form of sex-relation in an advanced social state rests solidly on natural laws. In the evolution of better and better means of reproducing the species, a longer period of infancy was developed. This longer period of infancy required longer care, and it was accordingly developed that the best care during this time was given by both parents. This induced a more permanent mating. And the more permanent mating, bound together by the common interests and duties, developed higher psychic attributes in the parents by use, in the children by heredity. That is why society is right in demanding of its constituent individuals the virtue of chastity, the sanctity of marriage. Society is perfectly right, because social evolution is as natural a process as individual evolution; and the permanent parent is proven an advantageous social factor. But social evolution, deep, unconscious, slow, is one thing; and self-conscious, loud-voiced society is another.

The deepest forces of nature have tended to evolve pure, lasting, monogamous marriage in the human race. But our peculiar arrangement of feeding one sex by the other has tended to produce a very different thing, and has produced it. In no other animal species is the female economically dependent on the male. In no other animal species is the sex-relation for sale. A coincidence. Where, on the one hand,