Women and Economics Charlotte Perkins Gilman (books to improve english TXT) 📖

even more feminine in her more elaborate and farther-reaching processes of reproduction. So the “new woman” will be no less female than the “old” woman, though she has more functions, can do more things, is a more highly specialized organism, has more intelligence. She will be, with it all, more feminine, in that she will develop far more efficient processes of caring for the young of the human race than our present wasteful and grievous method, by which we lose fifty percent of them, like a codfish. The average married pair, says the scientific dictator, in all sobriety, should have four children merely to preserve our present population, two to replace themselves and two to die⁠—a pleasant method this, and redounding greatly to the credit of our motherhood.

The rapid extension of function in the modern woman has nothing to do with any exchange of masculine and feminine traits: it is simply an advance in human development of traits common to both sexes, and is wholly good in its results. No one who looks at the life about us can fail to see the alteration going on. It is a pity that we so fail to estimate its value. On the other hand, the growth and kindling intensity of the social consciousness among us all is as conspicuous a feature of modern life as the change in woman’s position, and closely allied therewith.

Never before have people cared so much about other people. From its first expression in greater kindliness and helpfulness toward individual human beings to its last expression in the vague, blind, groping movements toward international justice and law, the heart of the world is alive and stirring today. The whole social body is affected with sudden shudders of feeling over some world calamity or world rejoicing. When the message of Uncle Tom’s Cabin ran from heart to heart around the world, kindling a streak of fire, the fire of human love and sympathy which is latent in us all and longing always for some avenue of common expression, it proved that in every civilized land of our time the people are of one mind on some subjects. Nothing could have so spread and so awakened a response in the Periclean, the Augustan, or even the Elizabethan age; for humanity was not then so far socialized and so far individualized as to be capable of such a general feeling.

Invention and the discoveries of science are steadily unifying the world today. The statement is frequently advanced that the minds of the men of Greece or of the great thinkers of the Middle Ages were stronger and larger than the minds of the men of today. Perhaps they were. So were the bodies of the megatherium and the ichthyosaurus stronger and larger than the bodies of the animals of today. Yet they were lower in the scale of organic evolution. The ability of the individual is not so much the criterion of social progress as that organic relation of individuals which makes the progress of each available to all. Emerson has done more for America than Plato could do for Greece. Indeed, Plato has done more for America than he could do for Greece, because the printing press and the public school have made thought more freely and easily transmissible.

Human progress lies in the perfecting of the social organization, and it is here that the changes of our day are most marked. Whereas, in more primitive societies, injuries were only felt by the individual as they affected his own body or direct personal interests, and later his own nation or church, today there is a growing sensitiveness to social injuries, even to other nations. The civilized world has suffered in Armenia’s agony, even though the machinery of social expression is yet unable fully to carry out the social feeling or the social will. Function comes before organ always; and the human heart and mind, which are the social heart and mind, must feel and think long before the social body can act in full expression.

Social sympathy and thought are growing more intense and active every day. In our cumbrous efforts at international arbitration, in the halfhearted alliances and agreements between great peoples, in the linking of humanity together across ocean and mountain and desert plain by steam and electricity, in the establishment of such world-functions as the international postal service⁠—in these, externally, our social unity has begun to act. In the more familiar field of personal life, who has not seen how unceasingly many of us are occupied in the interests of the community, even to the injury of our own? The rising manifestations of social interest among women were covered with ridicule at first, through such characters as Mrs. Jellyby or Mrs. Pardiggle, although a few women who were so great and so identified with religion and philanthropy as to command respect, women like the saintly Elizabeth Fry, Florence Nightingale, and Clara Barton, escaped. But both belong to the same age, are part of the same phenomena. Today there is hardly a woman of intelligence in all America, to say nothing of other countries, who is not definitely and actively concerned in some social interest, who does not recognize some duty besides those incident to her own blood relationship.

The woman’s club movement is one of the most important sociological phenomena of the century⁠—indeed, of all centuries⁠—marking as it does the first timid steps toward social organization of these so long unsocialized members of our race. Social life is absolutely conditioned upon organization. The military organizations which promote peace, the industrial organizations which maintain life, and all the educational, religious, and charitable organizations which serve our higher needs constitute the essential factors of that social activity in which, as individuals, we live and grow; and it is plain, therefore, that while women had no part in these organizations they had no part in social life. Their main relation to society was an individual one, an animal one, a sexual one. They produced the