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 cumulation
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 entitle us to hope from
the future of woman is that she will develop pari
passu [step by step] with man; and that education
will teach her not to retard 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 emancipated
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.”
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.
