These principles give a rule also for the problem that faces the great majority of thinking wives and mothers to-day. The most urgent and necessary social work falls upon them; they bear, and largely educate and order the homes of, the next generation, and they have no direct recognition from the community for either of these supreme2 functions. They are supposed to perform them not for God or the world, but to please and satisfy a particular man. Our laws, our social conventions, our economic methods, so hem1 a woman about that, however fitted for and desirous of maternity3 she may be, she can only effectually do that duty in a dependent relation to her husband. Nearly always he is the paymaster, and if his payments are grudging4 or irregular, she has little remedy short of a breach5 and the rupture6 of the home. Her duty is conceived of as first to him and only secondarily to her children and the State. Many wives become under these circumstances mere7 prostitutes to their husbands, often evading8 the bearing of children with their consent and even at their request, and “loving for a living.” That is a natural outcome of the proprietary9 theory of the family out of which our civilization emerges. But our modern ideas trend more and more to regard a woman’s primary duty to be her duty to the children and to the world to which she gives them. She is to be a citizen side by side with her husband; no longer is he to intervene between her and the community. As a matter of contemporary fact he can do so and does so habitually10, and most women have to square their ideas of life to that possibility.
Before any woman who is clear-headed enough to perceive that this great business of motherhood is one of supreme public importance, there are a number of alternatives at the present time. She may, like Grant Allan’s heroine in “The Woman Who Did,” declare an exaggerated and impossible independence, refuse the fetters12 of marriage and bear children to a lover. This, in the present state of public opinion in almost every existing social atmosphere, would be a purely13 anarchistic14 course. It would mean a fatherless home, and since the woman will have to play the double part of income-earner and mother, an impoverished15 and struggling home. It would mean also an unsocial because ostracized16 home. In most cases, and even assuming it to be right in idea, it would still be on all fours with that immediate17 abandonment of private property we have already discussed, a sort of suicide that helps the world nothing.
Or she may “strike,” refuse marriage and pursue a solitary18 and childless career, engaging her surplus energies in constructive19 work. But that also is suicide; it is to miss the keenest experiences, the finest realities life has to offer.
Or she may meet a man whom she can trust to keep a treaty with her and supplement the common interpretations20 and legal insufficiencies of the marriage bond, who will respect her always as a free and independent person, will abstain21 absolutely from authoritative22 methods, and will either share and trust his income and property with her in a frank communism, or give her a sufficient and private income for her personal use. It is only fair under existing economic conditions that at marriage a husband should insure his life in his wife’s interest, and I do not think it would be impossible to bring our legal marriage contract into accordance with modern ideas in that matter. Certainly it should be legally imperative23 that at the birth of each child a new policy upon its father’s life, as the income-getter, should begin. The latter provision at least should be a normal condition of marriage and one that the wife should have power to enforce when payments fall away. With such safeguards and under such conditions marriage ceases to be a haphazard24 dependence11 for a woman, and she may live, teaching and rearing and free, almost as though the co-operative commonwealth25 had come.
But in many cases, since great numbers of women marry so young and so ignorantly that their thinking about realities begins only after marriage, a woman will find herself already married to a man before she realizes the significance of these things. She may be already the mother of children. Her husband’s ideas may not be her ideas. He may dominate, he may prohibit, he may intervene, he may default. He may, if he sees fit, burthen the family income with the charges of his illegitimate offspring.
We live in the world as it is and not in the world as it should be. That sentence becomes the refrain of this discussion.
The normal modern married woman has to make the best of a bad position, to do her best under the old conditions, to live as though she was under the new conditions, to make good citizens, to give her spare energies as far as she can to bringing about a better state of affairs. Like the private property owner and the official in a privately26 owned business, her best method of conduct is to consider herself an unrecognized public official, irregularly commanded and improperly27 paid. There is no good in flagrant rebellion. She has to study her particular circumstances and make what good she can out of them, keeping her face towards the coming time. I cannot better the image I have already used for the thinking and believing modern-minded people of to-day as an advance guard cut off from proper supplies, ill furnished so that makeshift prevails, and rather demoralized. We have to be wise as well as loyal; discretion28 itself is loyalty29 to the coming State.
1 hem | |
n.贴边,镶边;vt.缝贴边;(in)包围,限制 | |
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2 supreme | |
adj.极度的,最重要的;至高的,最高的 | |
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3 maternity | |
n.母性,母道,妇产科病房;adj.孕妇的,母性的 | |
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4 grudging | |
adj.勉强的,吝啬的 | |
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5 breach | |
n.违反,不履行;破裂;vt.冲破,攻破 | |
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6 rupture | |
n.破裂;(关系的)决裂;v.(使)破裂 | |
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7 mere | |
adj.纯粹的;仅仅,只不过 | |
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8 evading | |
逃避( evade的现在分词 ); 避开; 回避; 想不出 | |
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9 proprietary | |
n.所有权,所有的;独占的;业主 | |
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10 habitually | |
ad.习惯地,通常地 | |
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11 dependence | |
n.依靠,依赖;信任,信赖;隶属 | |
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12 fetters | |
n.脚镣( fetter的名词复数 );束缚v.给…上脚镣,束缚( fetter的第三人称单数 ) | |
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13 purely | |
adv.纯粹地,完全地 | |
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14 anarchistic | |
无政府主义的 | |
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15 impoverished | |
adj.穷困的,无力的,用尽了的v.使(某人)贫穷( impoverish的过去式和过去分词 );使(某物)贫瘠或恶化 | |
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16 ostracized | |
v.放逐( ostracize的过去式和过去分词 );流放;摈弃;排斥 | |
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17 immediate | |
adj.立即的;直接的,最接近的;紧靠的 | |
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18 solitary | |
adj.孤独的,独立的,荒凉的;n.隐士 | |
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19 constructive | |
adj.建设的,建设性的 | |
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20 interpretations | |
n.解释( interpretation的名词复数 );表演;演绎;理解 | |
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21 abstain | |
v.自制,戒绝,弃权,避免 | |
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22 authoritative | |
adj.有权威的,可相信的;命令式的;官方的 | |
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23 imperative | |
n.命令,需要;规则;祈使语气;adj.强制的;紧急的 | |
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24 haphazard | |
adj.无计划的,随意的,杂乱无章的 | |
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25 commonwealth | |
n.共和国,联邦,共同体 | |
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26 privately | |
adv.以私人的身份,悄悄地,私下地 | |
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27 improperly | |
不正确地,不适当地 | |
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28 discretion | |
n.谨慎;随意处理 | |
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29 loyalty | |
n.忠诚,忠心 | |
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