The woman voter would be pernicious to the State not only because she could not back her vote by physical force, but also by reason of her intellectual defects.

Woman's mind attends in appraising a statement primarily to the mental images which it evokes, and only secondarily--and sometimes not at all--to what is predicated in the statement. It is over-influenced by individual instances; arrives at conclusions on incomplete evidence; has a very imperfect sense of proportion; accepts the congenial as true, and rejects the uncongenial as false; takes the imaginary which is desired for reality, and treats the undesired reality which is out of sight as non-existent--building up for itself in this way, when biased by predilections and aversions, a very unreal picture of the external world.

The explanation of this is to be found in all the physiological attachments of woman's mind:[1] in the fact that mental images are in her over-intimately linked up with emotional reflex responses; that yielding to such reflex responses gives gratification; that intellectual a.n.a.lysis and suspense of judgment involve an inhibition of reflex responses which is felt as neural distress; that precipitate judgment brings relief from this physiological strain; and that woman looks upon her mind not as an implement for the pursuit of truth, but as an instrument for providing her with creature comforts in the form of agreeable mental images.

[1] Certain of these have already been referred to in the letter printed in the Appendix (_ vide_ p.167 _infra_).

In order to satisfy the physical yearning for such comforts, a considerable section of intelligent and virtuous women insist on picturing to themselves that the reign of physical force is over, or as good as over; that distinctions based upon physical and intellectual force may be reckoned as non-existent; that male supremacy as resting upon these is a thing of the past; and that Justice means Egalitarian Equity--means equating the weaklings with the strong and the incapable with the capable.

All this because these particular ideas are congenial to the woman of refinement, and because it is to her, when she is a suffragist, uncongenial that there should exist another principle of justice which demands from the physically and intellectually capable that they shall retain the reins of government in their own hands; and specially uncongenial that in all man-governed States the ideas of justice of the more forceful should have worked out so much to the advantage of women, that a large majority of these are indifferent or actively hostile to the Woman's Suffrage Movement.

In further ill.u.s.tration of what has been said above, it may be pointed out that woman, even intelligent woman, nurses all sorts of misconceptions about herself. She, for instance, is constantly picturing to herself that she can as a worker lay claim to the same all-round efficiency as a man--forgetting that woman is notoriously unadapted to tasks in which severe physical hardships have to be confronted; and that hardly any one would, if other alternative offered, employ a woman in any work which imposed upon her a combined physical and mental strain, or in any work where emergencies might have to be faced.

In like manner the suffragist is fond of picturing to herself that woman is for all ordinary purposes the intellectual equal, and that the intelligent woman is the superior of the ordinary man.

These results are arrived at by fixing the attention upon the fact that an ordinary man and an ordinary woman are, from the point of view of memory and apprehension, very much on a level; and that a highly intelligent woman has a quicker memory and a more rapid power of apprehension than the ordinary man; and further, by leaving out of regard that it is not so much a quick memory or a rapid power of apprehension which is required for effective intellectual work, as originality, or at any rate independence of thought, a faculty of felicitious generalisations and diacritical judgment, long-sustained intellectual effort, an unselective mirroring of the world in the mind, and that relative immunity to fallacy which goes together with a stable and comparatively unresponsive nervous system.

When we consider that the intellect of the quite ungifted man works with this last-mentioned physiological advantage, we can see that the male intellect must be, and--_pace [with the permission of]_ the woman suffragist--it in point of fact is, within its range, a better instrument for dealing with the practical affairs of life than that of the intelligent woman.

How far off we are in the case of woman from an unselective mirroring of the world in the mind is shown by the fact that large and important factors of life may be represented in woman's mind by lacunae [gaps]

of which she is totally unconscious.

Thus, for instance, that not very unusual type of spinster who is in a condition of r.e.t.a.r.ded development (and you will find this kind of woman even on County Council's), is completely unconscious of the s.e.xual element in herself and in human nature generally. Nay, though one went from the dead, he could not bring it home to her that unsatisfied s.e.xuality is an intellectual disability.

Sufficient ill.u.s.tration will now have been given of woman's incapacity to take a complete or objective view of any matter in which she has a personal, or any kind of emotional interest; and this would now be the place to discuss those other aspects of her mind which are relevant to her claim to the suffrage. I refer to her logical endowment and her political sagacity.

All that I might have been required to say here on these issues has, however, already been said by me in dealing with the arguments of the suffragist. I have there carefully written it in between the lines.

One thing only remains over.--We must, before we pa.s.s on, consider whether woman has really, as she tells us, given earnest for the future weeding out of these her secondary s.e.xual characters, by making quite phenomenal advances within the lifetime of the present generation; and, above all, whether there is any basis for woman's confident a.s.surance that, when for a few generations she shall have enjoyed educational advantages, she will at any rate pull up level with man.

The vision of the future may first engage our attention; for only this roseate prospect makes of any man a feminist.

Now the basis that all this hope rests upon is the belief that it is a law of heredity that acquired characteristics are handed down; and, let it be observed, that whereas this theory found, not many decades ago, under the influence of Darwin, thousands of adherents among scientific men, it finds to-day only here and there an adherent.

But let that pa.s.s, for we have to consider here, not only whether acquired characteristics are handed down, but further whether, "if we held that doctrine true," it would furnish scientific basis for the belief that educational advantages carried on from generation to generation would level up woman's intellect to man's; and whether, as the suffragist also believes, the narrow education of past generations of women can be held responsible for their present intellectual shortcomings.

A moment's consideration will show--for we may here fix our eyes only on the future--that woman could not hope to advance relatively to man except upon the condition that the acquired characteristics of woman, instead of being handed down equally to her male and female descendants, were acc.u.mulated upon her daughters.

Now if that be a law of heredity, it is a law which is as yet unheard of outside the sphere of the woman suffrage societies. Moreover, one is accustomed to hear women, when they are not arguing on the suffrage, allege that clever mothers make clever sons.

It must, as it will have come home to us, be clear to every thoughtful mind that woman's belief that she will, through education and the c.u.mulation of its effects upon her through generations, become a more glorious being, rests, not upon any rational basis, but only on the physiological fact that what is congenial to woman impresses itself upon her as true. All that sober science in the form of history and physiology would seem to ent.i.tle us to hope from the future of woman is that she will develop _pari pa.s.su [step by step]_ with man; and that education will teach her not to r.e.t.a.r.d him overmuch by her lagging in the rear.

In view of this larger issue, the question as to whether woman has, in any real sense of the word, been making progress in the course of the present generation, loses much of interest.

If to move about more freely, to read more freely, to speak out her mind more freely, and to have emanc.i.p.ated herself from traditionary beliefs--and, I would add, traditionary ethics--is to have advanced, woman has indubitably advanced.

But the educated native too has advanced in all these respects; and he also tells us that he is pulling up level with the white man.

Let us at any rate, when the suffragist is congratulating herself on her own progress, meditate also upon that dictum of Nietzsche, "Progress is writ large on all woman's banners and bannerets; but one can actually see her going back."

III

WOMAN'S DISABILITY IN THE MATTER OF PUBLIC MORALITY

Standards by which Morality can be Appraised--Conflict between Different Moralities--The Correct Standard of Morality--Moral Psychology of Men and Woman--Difference between Man and Woman in Matters of Public Morality.

Yet a third point has to come into consideration in connexion with the woman voter. This is, that she would be pernicious to the State also by virtue of her defective moral equipment.

Let me make clear what is the nature of the defect of morality which is here imputed to woman.

Conduct may be appraised by very different standards.

We may appraise it by reference to a transcendental religious ideal which demands that the physical shall be subordinated to the spiritual, and that the fetters of self should be flung aside.

Or again, we may bring into application purely mundane utilitarian standards, and may account conduct as immoral or moral according as it seeks only the happiness of the agent, or the happiness of the narrow circle of humanity which includes along with him also his relatives and intimate friends, or again, the welfare of the wider circle which includes all those with whom he may have come into contact, or whom he may affect through his work; or again, the welfare of the whole body-politic of which we are members; or lastly, that of the general body of mankind.

Now it might be contended that all these different moralities are in their essence one and the same; and that one cannot comply with the requirements of any one of these systems of morality without fulfilling in a measure the requirements of all the other moralities.

It might, for example, be urged that if a man strive after the achievement of a transcendental ideal in which self shall be annulled, he will _pro tanto [to such extent]_ be bringing welfare to his domestic circle; or again, that it would be impossible to promote domestic welfare without, through this, promoting the welfare of the nation, and through that the general welfare of the world.

In like manner it might be argued that all work done for abstract principles of morality like liberty and justice, for the advancement of knowledge, and for whatever else goes to the building up of a higher civilisation, will, by promoting the welfare of the general body of mankind, redound to the advantage of each several nation, and ultimately to the advantage of each domestic circle.

But all this would be true only in a very superficial and strictly qualified sense. In reality, just as there is eternal conflict between egoism and altruism, so there is conflict between the different moralities.

To take examples, the attempt to actualise the transcendental religious ideal may, when pursued with ardour, very easily conflict with the morality which makes domestic felicity its end. And again--as we see in the anti-militarist movement in France, in the history of the early Christian Church, in the case of the Quakers and in the teachings of Tolstoy--it may quite well set itself in conflict with national ideals, and dictate a line of conduct which is, from the point of view of the State, immoral.

We need no further witness of the divorce between idealistic and national morality than that which is supplied in the memorable utterance of Bishop Magee, "No state which was conducted on truly Christian principles could hold together for a week."

And domestic morality will constantly come into conflict with public morality.

To do everything in one's power to advance one's relatives and friends irrespectively of all considerations of merit would, no doubt, be quite sound domestic morality; it could, however, not always be reconciled with public morality. In the same way, to take one's country's part in all eventualities would be patriotic, but it might quite well conflict with the higher interests of humanity.

Now, the point towards which we have been winning our way is that each man's moral station and degree will be determined by the election which he makes where egoism and altruism, and where a narrower and a wider code of morality, conflict.

That the moral law forbids yielding to the promptings of egoism or to those of the narrower moralities when this involves a violation of the precepts of the wider morality is axiomatic. Criminal and anti-social actions are not excused by the fact that motives which impelled their commission were not purely egoistic.

But the ethical law demands more than abstention from definitely anti-social actions. It demands from every individual that he shall recognise the precepts of public morality as of superior obligation to those of egoism and domestic morality.

By the fact that her public men recognised this ethical law Rome won for herself in the ancient world spectacular grandeur. By an unexampled national obedience to it glory has in our time accrued to j.a.pan. And, in truth, there is not anywhere any honour or renown but such as comes from casting away the bonds of self and of the narrower moralities to carry out the behests of the wider morality.

Even in the strongholds of transcendental religion where it was axiomatic that morality began and was summed up in personal morality, it is gradually coming to be recognised that, where we have two competing moralities, it is always the wider morality which has the prior claim upon our allegiance.

Kingsley's protest against the morality of "saving one's dirty soul"

marked a step in advance. And we find full recognition of the superior claim of the larger morality in that other virile dictum of Bishop Magee, "I would rather have England free, than England sober." That is, "I would maintain the conditions which make for the highest civilisation even at the price of a certain number of lapses in personal and domestic morality."

What is here new, let it be noted, is only the acknowledgment by those whose official allegiance is to a transcendental ideal of personal morality that they are called upon to obey a higher allegiance. For there has always existed, in the doctrine that guilty man could not be pardoned and taken back into favour until the claims of eternal justice had been satisfied, theoretical recognition of the principle that one must conform to the precepts of abstract morality before one may ethically indulge oneself in the lower moralities of philanthropy and personal benevolence.