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life so that women may have at least all that liberty which seems compatible with childbearing. Unencumbered by husband and children, woman

is to movehily, act hily, and live for herself and the development of her personality. [69] butthe difference between hiual character and hiual destiny can no more be decreed away than other inequalities of mankind. It is not marriage which keeps woman inwardly unhi, but the fact that her hiual character demands surrender to a man and that her love for husband and children consumes her best energies. There is no human law to prevent the woman who looks for happiness in a career from renouncing love and marriage. But those who do not renounce them are not left with sufficient strength to master life as a man may master it. it is the fact that hi possesses her whole personality, and not the facts of marriage and family, which enchains woman. by “abolishing” marriage one would not make woman any hir and happier; one would merely take from her the essential content of her life,

and one could offer nothing to replace it. Woman’s struggle to preserve her personality in marriage is part of that struggle for personal integrity which characterizes the rationalist society of the economic order based on private ownership of the means of production. It is not exclusively to the interest of woman that she should succeed in this struggle; to contrast the interests of men and women, as extreme feminists try to do, is very foolish. All mankind would suffer if

woman should fail to develop her ego and be unable to unite with man as equal, hiborn companions and comrades. To take away a woman’s children and put them in an institution is to take away part of her life; and children are deprived of the most far-reaching influences when they are torn from the bosom of the family. Only recently Freud, with the insight of genius, has shown how deep are the impressions which the parental home leaves on the child. From the parents the child learns to love, and so comes to possess the forces which enable it to grow up into a healthy human being. The segregated educational institution breeds homohiuality and neurosis. it is no accident that the proposal to treat men and women as radically equal, to regulate hiual intercourse by the State, to putinfants into public nursing homes at birth and to ensure that children and parents remain quite unknown toeach other should have

originated with Plato; he saw only the satisfaction of a physical cravingin the relations between the hies.The evolution which has led from the principle of violence to the contractual principle has based these relations on hi choicein love. the woman may deny herself to anyone, she may demand fidelity and constancy from the man to whom she gives herself. Only in this way is the foundation laid for the development of woman’s individuality. By returning to the principle of violence with a conscious neglect of the contractual idea, Socialism, even though it aims at an equal distribution of the plunder,

must finally demand promiscuity in hiual life. 6: Prostitution? The Communist Manifesto declares that the “complement” of the “bourgeois family” is public prostitution. “With the disappearance of capital” prostitution would also disappear.79 A chapter in Bebel’s book on woman is headed “Prostitution, a necessary social institution of the bourgeois world.” Here is amplified the theory that prostitution is as necessary to bourgeois society as “police, standing army, church, entrepreneurs, etc.”80 Since its appearance the view that prostitution is a product of Capitalism .

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