Now anarchy is only tact6 when it works badly. Tact is only anarchy when it works well. And we ought to realize that in one half of the world—the private house—it does work well. We modern men are perpetually forgetting that the case for clear rules and crude penalties is not self-evident, that there is a great deal to be said for the benevolent7 lawlessness of the autocrat8, especially on a small scale; in short, that government is only one side of life. The other half is called Society, in which women are admittedly dominant9. And they have always been ready to maintain that their kingdom is better governed than ours, because (in the logical and legal sense) it is not governed at all. “Whenever you have a real difficulty,” they say, “when a boy is bumptious10 or an aunt is stingy, when a silly girl will marry somebody, or a wicked man won’t marry somebody, all your lumbering11 Roman Law and British Constitution come to a standstill. A snub from a duchess or a slanging from a fish-wife are much more likely to put things straight.” So, at least, rang the ancient female challenge down the ages until the recent female capitulation. So streamed the red standard of the higher anarchy until Miss Pankhurst hoisted12 the white flag.
It must be remembered that the modern world has done deep treason to the eternal intellect by believing in the swing of the pendulum13. A man must be dead before he swings. It has substituted an idea of fatalistic alternation for the mediaeval freedom of the soul seeking truth. All modern thinkers are reactionaries14; for their thought is always a reaction from what went before. When you meet a modern man he is always coming from a place, not going to it. Thus, mankind has in nearly all places and periods seen that there is a soul and a body as plainly as that there is a sun and moon. But because a narrow Protestant sect15 called Materialists declared for a short time that there was no soul, another narrow Protestant sect called Christian16 Science is now maintaining that there is no body. Now just in the same way the unreasonable17 neglect of government by the Manchester School has produced, not a reasonable regard for government, but an unreasonable neglect of everything else. So that to hear people talk to-day one would fancy that every important human function must be organized and avenged18 by law; that all education must be state education, and all employment state employment; that everybody and everything must be brought to the foot of the august and prehistoric19 gibbet. But a somewhat more liberal and sympathetic examination of mankind will convince us that the cross is even older than the gibbet, that voluntary suffering was before and independent of compulsory20; and in short that in most important matters a man has always been free to ruin himself if he chose. The huge fundamental function upon which all anthropology21 turns, that of sex and childbirth, has never been inside the political state, but always outside of it. The state concerned itself with the trivial question of killing22 people, but wisely left alone the whole business of getting them born. A Eugenist might indeed plausibly23 say that the government is an absent-minded and inconsistent person who occupies himself with providing for the old age of people who have never been infants. I will not deal here in any detail with the fact that some Eugenists have in our time made the maniacal24 answer that the police ought to control marriage and birth as they control labor25 and death. Except for this inhuman26 handful (with whom I regret to say I shall have to deal with later) all the Eugenists I know divide themselves into two sections: ingenious people who once meant this, and rather bewildered people who swear they never meant it—nor anything else. But if it be conceded (by a breezier estimate of men) that they do mostly desire marriage to remain free from government, it does not follow that they desire it to remain free from everything. If man does not control the marriage market by law, is it controlled at all? Surely the answer is broadly that man does not control the marriage market by law, but the woman does control it by sympathy and prejudice. There was until lately a law forbidding a man to marry his deceased wife’s sister; yet the thing happened constantly. There was no law forbidding a man to marry his deceased wife’s scullery-maid; yet it did not happen nearly so often. It did not happen because the marriage market is managed in the spirit and by the authority of women; and women are generally conservative where classes are concerned. It is the same with that system of exclusiveness by which ladies have so often contrived27 (as by a process of elimination) to prevent marriages that they did not want and even sometimes procure28 those they did. There is no need of the broad arrow and the fleur-de lis, the turnkey’s chains or the hangman’s halter. You need not strangle a man if you can silence him. The branded shoulder is less effective and final than the cold shoulder; and you need not trouble to lock a man in when you can lock him out.
The same, of course, is true of the colossal29 architecture which we call infant education: an architecture reared wholly by women. Nothing can ever overcome that one enormous sex superiority, that even the male child is born closer to his mother than to his father. No one, staring at that frightful30 female privilege, can quite believe in the equality of the sexes. Here and there we read of a girl brought up like a tom-boy; but every boy is brought up like a tame girl. The flesh and spirit of femininity surround him from the first like the four walls of a house; and even the vaguest or most brutal31 man has been womanized by being born. Man that is born of a woman has short days and full of misery32; but nobody can picture the obscenity and bestial33 tragedy that would belong to such a monster as man that was born of a man.
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1 wholesome | |
adj.适合;卫生的;有益健康的;显示身心健康的 | |
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2 hesitation | |
n.犹豫,踌躇 | |
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3 perversely | |
adv. 倔强地 | |
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4 peculiar | |
adj.古怪的,异常的;特殊的,特有的 | |
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5 anarchy | |
n.无政府状态;社会秩序混乱,无秩序 | |
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6 tact | |
n.机敏,圆滑,得体 | |
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7 benevolent | |
adj.仁慈的,乐善好施的 | |
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8 autocrat | |
n.独裁者;专横的人 | |
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9 dominant | |
adj.支配的,统治的;占优势的;显性的;n.主因,要素,主要的人(或物);显性基因 | |
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10 bumptious | |
adj.傲慢的 | |
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11 lumbering | |
n.采伐林木 | |
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12 hoisted | |
把…吊起,升起( hoist的过去式和过去分词 ) | |
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13 pendulum | |
n.摆,钟摆 | |
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14 reactionaries | |
n.反动分子,反动派( reactionary的名词复数 ) | |
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15 sect | |
n.派别,宗教,学派,派系 | |
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16 Christian | |
adj.基督教徒的;n.基督教徒 | |
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17 unreasonable | |
adj.不讲道理的,不合情理的,过度的 | |
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18 avenged | |
v.为…复仇,报…之仇( avenge的过去式和过去分词 );为…报复 | |
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19 prehistoric | |
adj.(有记载的)历史以前的,史前的,古老的 | |
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20 compulsory | |
n.强制的,必修的;规定的,义务的 | |
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21 anthropology | |
n.人类学 | |
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22 killing | |
n.巨额利润;突然赚大钱,发大财 | |
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23 plausibly | |
似真地 | |
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24 maniacal | |
adj.发疯的 | |
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25 labor | |
n.劳动,努力,工作,劳工;分娩;vi.劳动,努力,苦干;vt.详细分析;麻烦 | |
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26 inhuman | |
adj.残忍的,不人道的,无人性的 | |
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27 contrived | |
adj.不自然的,做作的;虚构的 | |
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28 procure | |
vt.获得,取得,促成;vi.拉皮条 | |
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29 colossal | |
adj.异常的,庞大的 | |
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30 frightful | |
adj.可怕的;讨厌的 | |
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31 brutal | |
adj.残忍的,野蛮的,不讲理的 | |
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32 misery | |
n.痛苦,苦恼,苦难;悲惨的境遇,贫苦 | |
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33 bestial | |
adj.残忍的;野蛮的 | |
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