Women and Economics - Charlotte Perkins Gilman (good books to read for teens TXT) 📗

Very early in the development of species it was ascertained by nature’s slow but sure experiments that the establishment of two sexes in separate organisms, and their differentiation, was to the advantage of the species. Therefore, out of the mere protoplasmic masses, the floating cells, the amorphous early forms of life, grew into use the distinction of the sexes⁠—the gradual development of masculine and feminine organs and functions in two distinct organisms. Developed and increased by use, the distinction of sex increased in the evolution of species. As the distinction increased, the attraction increased, until we have in all the higher races two markedly different sexes, strongly drawn together by the attraction of sex, and fulfilling their use in the reproduction of species. These are the natural features of sex-distinction and sex-union, and they are found in the human species as in others. The unnatural feature by which our race holds an unenviable distinction consists mainly in this⁠—a morbid excess in the exercise of this function.

It is this excess, whether in marriage or out, which makes the health and happiness of humanity in this relation so precarious. It is this excess, always easily seen, which law and religion have mainly striven to check. Excessive sex-indulgence is the distinctive feature of humanity in this relation.

To define “excess” in this connection is not difficult. All natural functions that require our conscious cooperation for their fulfilment are urged upon our notice by an imperative desire. We do not have to desire to breathe or to digest or to circulate the blood, because that is done without our volition; but we do have to desire to eat and drink, because the stomach cannot obtain its supplies without in some way spurring the whole organism to secure them. So hunger is given us as an essential factor in our process of nutrition. In the same manner sex-attraction is an essential factor in the fulfilment of our processes of reproduction. In a normal condition the amount of hunger we feel is exactly proportioned to the amount of food we need. It tells us when to eat and when to stop. In some diseased conditions “an unnatural appetite” sets in; and we are impelled to eat far beyond the capacity of the stomach to digest, of the body to assimilate. This is an excessive hunger.

We, as a race, manifest an excessive sex-attraction, followed by its excessive indulgence, and the inevitable evil consequence. It urges us to a degree of indulgence which bears no relation to the original needs of the organism, and which is even so absurdly exaggerated as to react unfavorably on the incidental gratification involved; an excess which tends to pervert and exhaust desire as well as to injure reproduction.

The human animal manifests an excess in sex-attraction which not only injures the race through its morbid action on the natural processes of reproduction, but which injures the happiness of the individual through its morbid reaction on his own desires.

What is the cause of this excessive sex-attraction in the human species? The immediately acting cause of sex-attraction is sex-distinction. The more widely the sexes are differentiated, the more forcibly they are attracted to each other. The more highly developed becomes the distinction of sex in either organism, the more intense is its attraction for the other. In the human species we find sex-distinction carried to an excessive degree. Sex-distinction in humanity is so marked as to retard and confuse race-distinction, to check individual distinction, seriously to injure the race. Accustomed as we are simply to accept the facts of life as we find them, to consider people as permanent types instead of seeing them and the whole race in continual change according to the action of many forces, it seems strange at first to differentiate between familiar manifestations of sex-distinction, and to say: “This is normal, and should not be disturbed. This is abnormal, and should be removed.” But that is precisely what must be done.

Normal sex-distinction manifests itself in all species in what are called primary and secondary sex-characteristics. The primary are those organs and functions essential to reproduction; the secondary, those modifications of structure and function which subserve the uses of reproduction ultimately, but are not directly essential⁠—such as the horns of the stag, of use in sex-combat; the plumage of the peacock, of use in sex-competition. All the minor characteristics of beard or mane, comb, wattles, spurs, gorgeous color or superior size, which distinguish the male from the female⁠—these are distinctions of sex. These distinctions are of use to the species through reproduction only, the processes of race-preservation. They are not of use in self-preservation. The creature is not profited personally by his mane or crest or tail-feathers: they do not help him get his dinner or kill his enemies.

On the contrary, they react unfavorably upon his personal gains, if, through too great development, they interfere with his activity or render him a conspicuous mark for enemies. Such development would constitute excessive sex-distinction, and this is precisely the condition of the human race. Our distinctions of sex are carried to such a degree as to be disadvantageous to our progress as individuals and as a race. The sexes in our species are differentiated not only enough to perform their primal functions; not only enough to manifest all sufficient secondary sexual characteristics and fulfil their use in giving rise to sufficient sex-attraction; but so much as seriously to interfere with the processes of self-preservation on the one hand; and, more conspicuous still, so much as to react unfavorably upon the very processes of race-preservation which they are meant to serve. Our excessive sex-distinction, manifesting the characteristics of sex to an abnormal degree, has given rise to a degree of attraction which demands a degree of indulgence that directly injures motherhood and fatherhood. We are not better as parents, nor better as people, for our existing degree of sex-distinction, but visibly worse. To what conditions are we to look for the