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

king. Professional honor, duty to one’s employers, duty to the work itself, at any cost⁠—this is loyalty, faithfulness, the power to stay put in a relation necessary to the social good, though it may be directly against personal interest.

It is in the training of children for this stage of human life that the private home has ceased to be sufficient, or the isolated, primitive, dependent woman capable. Not that the mother does not have an intense and overpowering sense of loyalty and of duty; but it is duty to individuals, just as it was in the year one. What she is unable to follow, in her enforced industrial restriction, is the higher specialization of labor, and the honorable devotion of human lives to the development of their work. She is most slavishly bound to her daily duty, it is true; but it does not occur to her as a duty to raise the grade of her own labor for the sake of humanity, nor as a sin so to keep back the progress of the world by her contented immobility.

She cannot teach what she does not know. She cannot in any sincerity uphold as a duty what she does not practise. The child learns more of the virtues needed in modern life⁠—of fairness, of justice, of comradeship, of collective interest and action⁠—in a common school than can be taught in the most perfect family circle. We may preach to our children as we will of the great duty of loving and serving one’s neighbor; but what the baby is born into, what the child grows up to see and feel, is the concentration of one entire life⁠—his mother’s⁠—upon the personal aggrandizement of one family, and the human service of another entire life⁠—his father’s⁠—so warped and strained by the necessity of “supporting his family” that treason to society is the common price of comfort in the home. For a man to do any base, false work for which he is hired, work that injures producer and consumer alike; to prostitute what power and talent he possesses to whatever purchaser may use them⁠—this is justified among men by what they call duty to the family, and is unblamed by the moral sense of dependent women.

And this is the atmosphere in which the wholly home-bred, mother-taught child grows up. Why should not food and clothes and the comforts of his own people stand first in his young mind? Does he not see his mother, the all-loved, all-perfect one, peacefully spending her days in the arrangement of these things which his father’s ceaseless labor has procured? Why should he not grow up to care for his own, to the neglect and willing injury of all the rest, when his earliest, deepest impressions are formed under such exclusive devotion?

It is not the home as a place of family life and love that injures the child, but as the centre of a tangled heap of industries, low in their ungraded condition, and lower still because they are wholly personal. Work the object of which is merely to serve one’s self is the lowest. Work the object of which is merely to serve one’s family is the next lowest. Work the object of which is to serve more and more people, in widening range, till it approximates the divine spirit that cares for all the world, is social service in the fullest sense, and the highest form of service that we can reach.

It is this personality in home industry that keeps it hopelessly down. The short range between effort and attainment, the constant attention given to personal needs, is bad for the man, worse for the woman, and worst for the child. It belittles his impressions of life at the start. It accustoms him to magnify the personal duties and minify the social ones, and it greatly retards his adjustment to larger life. This servant-motherhood, with all its unavoidable limitation and ill results, is the concomitant of the economic dependence of woman upon man, the direct and inevitable effect of the sexuo-economic relation.

The child is affected by it during his most impressionable years, and feels the effect throughout life. The woman is permanently retarded by it; the man, less so, because of his normal social activities, wherein he is under more developing influence. But he is injured in great degree, and our whole civilization is checked and perverted.

We suffer also, our lives long, from an intense self-consciousness, from a sensitiveness beyond all need; we demand measureless personal attention and devotion, because we have been born and reared in a very hotbed of these qualities. A baby who spent certain hours of every day among other babies, being cared for because he was a baby, and not because he was “my baby,” would grow to have a very different opinion of himself from that which is forced upon each new soul that comes among us by the ceaseless adoration of his own immediate family. What he needs to learn at once and for all, to learn softly and easily, but inexorably, is that he is one of many. We all dimly recognize this in our praise of large families, and in our saying that “an only child is apt to be selfish.” So is an only family. The earlier and more easily a child can learn that human life means many people, and their behavior to one another, the happier and stronger and more useful his life will be.

This could be taught him with no difficulty whatever, under certain conditions, just as he is taught his present sensitiveness and egotism by the present conditions. It is not only temperature and diet and rest and exercise which affect the baby. “He does love to be noticed,” we say. “He is never so happy as when he has a dozen worshippers around him.” But what is the young soul learning all the while? What does he gather, as he sees and hears and slowly absorbs impressions? With the inflexible inferences