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

On examination, however, we find that the existing relation between parents and children in the home is by no means what we unquestioningly assume. We all hold certain ideals of home life, of family life. When we see around us, or read of, scores and hundreds of cases of family unhappiness and open revolt, we lay it to the individual misbehavior of the parties concerned, and go on implicitly believing in the intrinsic perfection of the institution. When, on the other hand, we find people living together in this relation, in peace and love and courtesy, we do not conversely attribute this to individual superiority and virtue; but we point to it as instancing the innate beauty of the relation.

To the careful sociological observer what really appears is this: when individual and racial progress was best served by the close associations of family life, people were very largely developed in capacity for family affection. They were insensitive to the essential limitations and incessant friction of the relation. They assented to the absolute authority of the head of the family and to the minor despotism of lower functionaries, manifesting none of those sharply defined individual characteristics which are so inimical to the family relation.

But we have reached a stage where individual and racial progress is best served by the higher specialization of individuals and by a far wider sense of love and duty. This change renders the psychic condition of home life increasingly disadvantageous. We constantly hear of the inferior manners of the children of today, of the restlessness of the young, of the flat treason of deserting parents. It is visibly not so easy to live at home as it used to be. Our children are not more perversely constituted than the children of earlier ages, but the conditions in which they are reared are not suited to develop the qualities now needed in human beings.

This increasing friction between members of families should not be viewed with condemnation from a moral point of view, but studied with scientific interest. If our families are so relatively uncomfortable under present conditions, are there not conditions wherein the same families could be far more comfortable? No: we are afraid not. We think it is right to have things as they are, wrong to wish to change them. We think that virtue lies largely in being uncomfortable, and that there is special virtue in the existing family relation.

Virtue is a relative term. Human virtues change from age to age with the change in conditions. Consider the great virtue of loyalty⁠—our highest name for duty. This is a quality that became valuable in human life the moment we began to do things which were not instantly and visibly profitable to ourselves. The permanent application of the individual to a task not directly attractive was an indispensable social quality, and therefore a virtue. Steadfastness, faithfulness, loyalty, duty, that conscious, voluntary attitude of the individual which holds him to a previously assumed relation, even to his extreme personal injury⁠—to death itself⁠—from this results the cohesion of the social body: it is a first principle of social existence.

To the personal conscience a social necessity must express itself in a recognized and accepted pressure⁠—a force to which we bow, a duty, a virtue. So the virtue of loyalty came into early and lasting esteem, whether in the form of loyalty to one’s own spoken word or vow⁠—“He that sweareth to his hurt, and doeth it”⁠—to a friend or group of friends in temporary union for some common purpose, or to a larger and more permanent relation. The highest form is, of course, loyalty to the largest common interest; and here we can plainly trace the growth of this quality.

First, we see it in the vague, nebulous, coherence of the horde of savages, then in the tense devotion of families⁠—that absolute duty to the highest known social group. It was in this period that obedience to parents was writ so large in our scale of virtues. The family feud, the vendetta of the Corsicans, is an over-development of this force of family devotion. Next came loyalty to the chief, passing even that due the father. And with the king⁠—that dramatic personification of a nation, “Lo! royal England comes!”⁠—loyalty became a very passion. It took precedence of every virtue, with good reason; for it was not, as was supposed, the person of the king which was so revered: it was the embodied nation, the far-reaching, collective interests of every citizen, the common good, which called for the willing sacrifice of every individual. We still exhibit all these phases of loyalty, in differently diminishing degrees; but we show, also, a larger form of this great virtue peculiar to our age.

The lines of social relation today are mainly industrial. Our individual lives, our social peace and progress, depend more upon our economic relations than upon any other. For a long time society was organized only on a sex-basis, a religious basis, or a military basis, each of such organizations being comparatively transient; and its component individuals labored alone on an economic basis of helpless individualism.

Duty is a social sense, and develops only with social organization. As our civil organization has become national, we have developed the sense of duty to the State. As our industrial organization has grown to the world-encircling intricacies of today, as we have come to hold our place on earth by reason of our vast and elaborate economic relation with its throbbing and sensitive machinery of communication and universal interservice, the unerring response of the soul to social needs has given us a new kind of loyalty⁠—loyalty to our work. The engineer who sticks to his engine till he dies, that his trainload of passengers may live; the cashier who submits to torture rather than disclose the secret of the safe⁠—these are loyal exactly as was the servitor of feudal times, who followed his master to the death, or the subject who gave up all for his