But as a matter of humanity the male of our species is at present far ahead of the female. By this superior humanness, his knowledge, his skill, his experience, his organization and specialization, he makes and manages the world. All this is human, not male. All this is as open to the woman as the man by nature, but has been denied her during our androcentric culture.

But even if, in a purely human process, such as education, she does bring her special feminine characteristics to bear, what are they, and what are the results?

We can see the masculine influence everywhere still dominant and superior. There is the first spur, Desire, the base of the reward system, the incentive of self-interest, the att.i.tude which says, "Why should I make an effort unless it will give me pleasure?" with its concomitant laziness, unwillingness to work without payment. There is the second spur, Combat, the compet.i.tive system, which sets one against another, and finds pleasure not in learning, not exercising the mind, but in getting ahead of one's fellows. Under these two wholly masculine influences we have made the educational process a joy to the few who successfully attain, and a weary effort, with failure and contumely attached, to all the others. This may be a good method in s.e.x-compet.i.tion, but is wholly out of place and mischievous in education. Its prevalence shows the injurious masculization of this n.o.ble social process.

What might we look for in a distinctly feminine influence? What are these much-dreaded feminine characteristics?

The maternal ones, of course. The s.e.x instincts of the male are of a preliminary nature, leading merely to the union preceding parenthood.

The s.e.x instincts of the female cover a far larger field, spending themselves most fully in the lasting love, the ceaseless service, the ingenuity and courage of efficient motherhood. To feminize education would be to make it more motherly. The mother does not rear her children by a system of prizes to be longed for and pursued; nor does she set them to compete with one another, giving to the conquering child what he needs, and to the vanquished, blame and deprivation. That would be "unfeminine."

Motherhood does all it knows to give to each child what is most needed, to teach all to their fullest capacity, to affectionately and efficiently develop the whole of them.

But this is not what is meant by those who fear so much the influence of women. Accustomed to a wholly male standard of living, to masculine ideals, virtues, methods and conditions, they say--and say with some justice--that feminine methods and ideals would be destructive to what they call "manliness." For instance, education to-day is closely interwoven with games and sports, all of an excessively masculine nature. "The education of a boy is carried on largely on the playground!" say the objectors to women teachers. Women cannot join them there; therefore, they cannot educate them.

What games are these in which women cannot join? There are forms of fighting, of course, violent and fierce, modern modifications of the instinct of s.e.x-combat. It is quite true that women are not adapted, or inclined, to baseball or football or any violent game. They are perfectly competent to take part in all normal athletic development, the human range of agility and skill is open to them, as everyone knows who has been to the circus; but they are not built for physical combat; nor do they find ceaseless pleasure in throwing, hitting or kicking things.

But is it true that these strenuous games have the educational value attributed to them? It seems like blasphemy to question it. The whole range of male teachers, male pupils, male critics and spectators, are loud in their admiration for the "manliness" developed by the craft, courage, co-ordinative power and general "sportsmanship" developed by the game of football, for instance; that a few young men are killed and many maimed, is nothing in comparison to these advantages.

Let us review the threefold distinction on which this whole study rests, between masculine, feminine and human. Grant that woman, being feminine, cannot emulate man in being masculine--and does not want to. Grant that the masculine qualities have their use and value, as well as feminine ones. There still remain the human qualities shared by both, owned by neither, most important of all. Education is a human process, and should develop human qualities--not s.e.x qualities. Surely our boys are sufficiently masculine, without needing a special education to make them more so.

The error lies here. A strictly masculine world, proud of its own s.e.x and despising the other, seeing nothing in the world but s.e.x, either male or female, has "viewed with alarm" the steady and rapid growth of humanness. Here, for instance, is a boy visibly tending to be an artist, a musician, a scientific discoverer. Here is another boy not particularly clever in any line, nor ambitious for any special work, though he means in a general way to "succeed"; he is, however, a big, husky fellow, a good fighter, mischievous as a monkey, and strong in the virtues covered by the word "sportsmanship." This boy we call "a fine manly fellow."

We are quite right. He is. He is distinctly and excessively male, at the expense of his humanness. He may make a more prepotent sire than the other, though even that is not certain; he may, and probably will, appeal more strongly to the excessively feminine girl, who has even less humanness than he; but he is not therefore a better citizen.

The advance of civilization calls for human qualities, in both men and women. Our educational system is thwarted and hindered, not as Prof.

Wendell and his life would have us believe, by "feminization," but by an overweening masculization.

Their position is a simple one. "We are men. Men are human beings. Women are only women. This is a man's world. To get on in it you must do it man-fashion--i.e., fight, and overcome the others. Being civilized, in part, we must arrange a sort of 'civilized warfare,' and learn to play the game, the old crude, fierce male game of combat, and we must educate our boys thereto." No wonder education was denied to women. No wonder their influence is dreaded by an ultra-masculine culture.

It will change the system in time. It will gradually establish an equal place in life for the feminine characteristics, so long belittled and derided, and give pre-eminent dignity to the human power.

Physical culture, for both boys and girls, will be part of such a modified system. All things that both can do together will be accepted as human; but what either boys or girls have to retire apart to practice will be frankly called masculine and feminine, and not encouraged in children.

The most important qualities are the human ones, and will be so named and honored. Courage is a human quality, not a s.e.x-quality. What is commonly called courage in male animals is mere belligerence, the fighting instinct. To meet an adversary of his own sort is a universal masculine trait; two father cats may fight fiercely each other, but both will run from a dog as quickly as a mother cat. She has courage enough, however, in defence of her kittens.

What this world most needs to-day in both men and women, is the power to recognize our public conditions; to see the relative importance of measures; to learn the processes of constructive citizenship. We need an education which shall give its facts in the order of their importance; morals and manners based on these facts; and train our personal powers with careful selection, so that each may best serve the community.

At present, in the larger processes of extra-scholastic education, the advantage is still with the boy. From infancy we make the gross mistake of accentuating s.e.x in our children, by dress and all its limitations, by special teaching of what is "ladylike" and "manly." The boy is allowed a freedom of experience far beyond the girl. He learns more of his town and city, more of machinery, more of life, pa.s.sing on from father to son the truths as well as traditions of s.e.x superiority.

All this is changing before our eyes, with the advancing humanness of women. Not yet, however, has their advance affected, to any large extent, the base of all education; the experience of a child's first years. Here is where the limitations of women have checked race progress most thoroughly. Here hereditary influence was constantly offset by the advance of the male. Social selection did develop higher types of men, though s.e.x-selection reversed still insisted on primitive types of women. But the educative influence of these primitive women, acting most exclusively on the most susceptible years of life, has been a serious deterrent to race progress.

Here is the dominant male, largely humanized, yet still measuring life from male standards. He sees women only as a s.e.x. (Note here the criticism of Europeans on American women. "Your women are so s.e.xless!"

they say, meaning merely that our women have human qualities as well as feminine.) And children he considers as part and parcel of the same domain, both inferior cla.s.ses, "women and children."

I recall in Rimmer's beautiful red chalk studies, certain profiles of man, woman and child, and careful explanation that the proportion of the woman's face and head were far more akin to the child than to the man. What Mr. Rimmer should have shown, and could have, by profuse ill.u.s.tration, was that the faces of boy and girl differ but slightly, and the faces of old men and women differ as little, sometimes not at all; while the face of the woman approximates the human more closely than that of the man; while the child, representing race more than s.e.x, is naturally more akin to her than to him. The male reserves more primitive qualities, the hairiness, the more pugnacious jaw; the female is nearer to the higher human types.

An ultra-male selection has chosen women for their femininity first, and next for qualities of submissiveness and patient service bred by long ages of servility.

This servile womanhood, or the idler and more excessively feminine type, has never appreciated the real power and place of the mother, and has never been able to grasp or to carry out any worthy system of education for little children. Any experienced teacher, man or woman, will own how rare it is to find a mother capable of a dispa.s.sionate appreciation of educative values. Books in infant education and child culture generally are read by teachers more than mothers, so our public libraries prove.

The mother-instinct, quite suitable and sufficient in animals, is by no means equal to the requirements of civilized life. Animal motherhood furnishes a fresh wave of devotion for each new birth; primitive human motherhood extends that pa.s.sionate tenderness over the growing family for a longer period; but neither can carry education beyond its rudiments.

So accustomed are we to our world-old method of entrusting the first years of the child to the action of untaught, unbridled mother-instinct, that suggestions as to a better education for babies are received with the frank derision of ma.s.sed ignorance.

That powerful and brilliant writer, Mrs. Josephine Daskam Bacon, among others has lent her able pen to ridicule and obstruct the gradual awakening of human intelligence in mothers, the recognition that babies are no exception to the rest of us in being better off for competent care and service. It seems delightfully absurd to these reactionaries that ages of human progress should be of any benefit to babies, save, indeed, as their more human fathers, specialized and organized, are able to provide them with better homes and a better world to grow up in. The idea that mothers, more human, should specialize and organize as well, and extend to their babies these supreme advantages, is made a laughing stock.

It is easy and profitable to laugh with the majority; but in the judgment of history, those who do so, hold unenviable positions. The time is coming when the human mother will recognize the educative possibilities of early childhood, learn that the ability to rightly teach little children is rare and precious, and be proud and glad to avail themselves of it.

We shall then see a development of the most valuable human qualities in our children's minds such as would now seem wildly Utopian. We shall learn from wide and long experience to antic.i.p.ate and provide for the steps of the unfolding mind, and train it, through carefully prearranged experiences, to a power of judgment, of self-control, of social perception, now utterly unthought of.

Such an education would begin at birth; yes, far before it, in the standards of a conscious human motherhood. It would require a quite different status of wifehood, womanhood, girlhood. It would be wholly impossible if we were never to outgrow our androcentric culture.

IX. "SOCIETY" AND "FASHION"

Among our many naive misbeliefs is the current fallacy that "society" is made by women; and that women are responsible for that peculiar social manifestation called "fashion."

Men and women alike accept this notion; the serious essayist and philosopher, as well as the novelist and paragrapher, reflect it in their pages. The force of inertia acts in the domain of psychics as well as physics; any idea pushed into the popular mind with considerable force will keep on going until some opposing force--or the slow resistance of friction--stops it at last.

"Society" consists mostly of women. Women carry on most of its processes, therefore women are its makers and masters, they are responsible for it, that is the general belief.

We might as well hold women responsible for harems--or prisoners for jails. To be helplessly confined to a given place or condition does not prove that one has chosen it; much less made it.

No; in an androcentric culture "society," like every other social relation, is dominated by the male and arranged for his convenience.

There are, of course, modifications due to the presence of the other s.e.x; where there are more women than men there are inevitable results of their influence; but the character and conditions of the whole performance are dictated by men.

Social intercourse is the prime condition of human life. To meet, to mingle, to know one another, to exchange, not only definite ideas, facts, and feelings, but to experience that vague general stimulus and enlarged power that comes of contact--all this is essential to our happiness as well as to our progress.

This grand desideratum has always been monopolized by men as far as possible. What intercourse was allowed to women has been rigidly hemmed its by man-made conventions. Women accept these conventions, repeat them, enforce them upon their daughters; but they originate with men.

The feet of the little Chinese girl are bound by her mother and her nurse--but it is not for woman's pleasure that this crippling torture was invented. The Oriental veil is worn by women, but it is not for any need of theirs that veils were decreed them.

When we look at society in its earlier form we find that the public house has always been with us. It is as old almost as the private house; the need for a.s.sociation is as human as the need for privacy. But the public house was--and is--for men only. The woman was kept as far as possible at home. Her female nature was supposed to delimit her life satisfactorily, and her human stature was completely ignored.

Under the pressure of that human nature she has always rebelled at the social restrictions which surrounded her; and from the women of older lands gathered at the well, or in the market place, to our own women on the church steps or in the sewing circle, they have ceaselessly struggled for the social intercourse which was as much a law of their being as of man's.

When we come to the modern special field that we call "society," we find it to consist of a carefully arranged set of processes and places wherein women may meet one another and meet men. These vary, of course, with race, country, cla.s.s, and period; from the clean licence of our western customs to the strict chaperonage of older lands; but free as it is in America, even here there are bounds.

Men a.s.sociate without any limit but that of inclination and financial capacity. Even cla.s.s distinction only works one way--the low-cla.s.s man may not mingle with high-cla.s.s women; but the high-cla.s.s man may--and does--mingle with low-cla.s.s women. It is his society--may not a man do what he will with his own?

Caste distinctions, as have been ably shown by Prof. Lester F. Ward, are relics of race distinction; the subordinate caste was once a subordinate race; and while mating, upward, was always forbidden to the subject race; mating, downward, was always practiced by the master race.

The elaborate shading of "the color line" in slavery days, from pure black up through mulatto, quadroon, octoroon, quinteroon, griffada, mustafee, mustee, and sang d'or--to white again; was not through white mothers--but white fathers; never too exclusive in their tastes. Even in slavery, the worst horrors were strictly androcentric.

"Society" is strictly guarded--that is its women are. As always, the main tabu is on the woman. Consider carefully the relation between "society" and the growing girl. She must, of course, marry; and her education, manners, character, must of course be pleasing to the prospective wooer. That which is desirable in young girls means, naturally, that which is desirable to men. Of all cultivated accomplishments the first is "innocence." Beauty may or may not be forthcoming; but "innocence" is "the chief charm of girlhood."