< Page:Popular Science Monthly Volume 2.djvu
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THE POPULAR SCIENCE MONTHLY.

I will not follow Mr. Mill through the whole of his argument, much of which consists of matter not relevant to my present purpose, and not agreeable to discuss, though many of his assertions provoke reply. There is something—I hardly know what to call it, indecent is too strong a word, but I may say unpleasant in the direction of indecorum—in prolonged and minute discussions about the relations between men and women, and the characteristics of women as such. I will therefore pass over what Mr. Mill says on this subject with a mere general expression of dissent from nearly every word he says. The following extracts show the nature of that part of his theory which bears on the question of equality:

"The equality of married persons before the law ... is the only means of rendering the daily life of mankind in any high sense a school of moral cultivation. Though the truth may not be felt or generally acknowledged for generations to come, the only school of genuine moral sentiment is society between equals. The moral education of mankind has hitherto emanated chiefly from the law of force, and is adapted almost solely to the relations which force creates. In the less advanced states of society, people hardly recognize any relation with their equals. To be an equal is to be an enemy. Society, from its highest place to its lowest, is one long chain, or rather ladder, where every individual is either above or below his nearest neighbor, and wherever he does not command he must obey. Existing moralities, accordingly, are mainly fitted to a relation of command and obedience. Yet command and obedience are but unfortunate necessities of human life; society in equality is its normal state. Already in modern life, and more and more as it progressively improves, command and obedience become exceptional facts in life, equal association its general rule.... "We have had the morality of submission and the morality of chivalry and generosity; the time is now come for the morality of justice."

In another part of the book this doctrine is stated more fully in a passage of which it will be enough for my purpose to quote a very few lines:

"There are many persons for whom it is not enough that the inequality" (between the sexes) "has no just or legitimate defence; they require to be told what express advantage would be obtained by abolishing it. To which let me first answer, the advantage of having all the most universal and pervading of all human relations regulated by justice instead of injustice. The vast amount of this gain to human nature it is hardly possible by any explanation or illustration to place in a stronger light than it is placed in by the bare statement to any one who attaches a moral meaning to words."

These passages show what Mr. Mill's doctrine of equality is, and how it forms the very root, the essence, so to speak, of his theory about the subjection of women. I consider it unsound in every respect. I think that it rests upon an unsound view of history, an unsound view of morals, and a grotesquely distorted view of facts, and I believe that its practical application would be as injurious as its theory is false.

The theory may be shortly restated in the following propositions,

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