Education for Motherhood : Part 1

Woman and Womanhood: A Search for Principles
by C. W. Saleeby, M.D.

(Page 11 of 23)

It is our first principle in this discussion that the individual exists for parenthood, being a natural invention for that purpose and no other. It has been shown further that this is more pre-eminently true of woman than of man, she being the more essential - if such a phrase can be used - for the continuance of the race. If these principles are valid they must indeed determine our course in the education of girls. Some incidental reference has already been made to this subject, but the matter must be more carefully gone into here. We have seen that there are right and wrong ways of conducting the physical training of girls, according as whether we are aiming at muscularity or motherhood. We have seen also that there is a thing called the higher education of women, apparently laudable and desirable in itself, which may yet have disastrous consequences for the individual and the race.

In a book devoted to womanhood, and written at the end of the first decade of the twentieth century, the reader might well expect that what we call the higher education of women would be a subject treated at great length and with great respect. Such a reader, turning to the chapter that professedly deals with the subject, might well be offended by its brevity. It might be asked whether the writer was really aware of the importance of the subject - of its remarkable history, its extremely rapid growth, and its conspicuous success (in proving that women can be men if they please - but this is my comment, not the reader's). Nor can any one question that the so-called higher education of women is a very large and increasingly large fact in the history of womanhood during the last half century in the countries which lead the world - whither it were perhaps not too curious to consider. Further, this kind of education does in fact achieve what it aims at. Women are capable of profiting by the opportunities which it offers, as we say. This is itself a deeply interesting fact in natural history, refuting as it does the assertions of those who declared and still declare that women are incapable of "higher education," except in rare instances. It is important to know that women can become very good equivalents of men, if they please.

Further, this higher education of women - and we may be content to accept the adjective without qualification, since it is after all only a comparative, and leaves us free to employ the superlative - may be and often is of very real value in certain cases and because of certain local conditions, such as the great numerical inequality of the genders in nearly all civilized countries. It is valuable for that proportion of women, whatever it be, who, through some throw of the physiological dice, seem to be without the distinctive factor for psychical womanhood, the existence of which one has tentatively ventured to assume. These individuals, like all others, are entitled to the fullest and freest development of their lives, and it is well that there should be open to them, as to the brothers they so closely resemble, opportunities for intellectual satisfaction and self-development. Therefore, surely, by far the most satisfactory function of higher education for women is that which it discharges in reference to these women. Their destiny being determined by their nature, and irrevocable by nurture, it is well that, though we cannot regard it as the highest, we should make the utmost of it by means of the appropriate education.

Only because sometimes we must put up with second bests can we approve of higher education for women other than those of the anomalous semi-feminine type to which we have referred. At present we must accept it as an unfortunate necessity imposed upon us by economic conditions. So long as society is based economically, or rather uneconomically, upon the disastrous principles which so constantly mean the sacrifice of the future to the present, so long, I suppose, will it be impossible that every fully feminine woman should find a livelihood without some sacrifice of her womanhood. This is a subject to which we must return in a later chapter. Meanwhile it is referred to only because its consideration shows us some sort of excuse, if not warrant, for the higher education of woman, even though in the process o. Therefore endowing her with economic independence, we disendow her of her distinctive womanhood, or at the very least imperil it; even though, more serious still, we deprive the race of her services as physical and psychical mother.

We have seen that there is just afoot a new tendency in the higher education of women, and it is indeed a privilege to be able to do anything in the way of directing public attention to this new trend. In reference thereto, it was hinted that though this newer form of higher education for woman is a great advance upon the old, and is so just because it implies some recognition of woman's place in the world, yet for one reason or another it falls short of what this present student of womanhood, at any rate, demands. As has been hinted further, probably those responsible for the new trend are by no means unaware that, though their line is nearer to the right one, the direct line to the "happy isles" has not quite been taken. But great is Mrs. Grundy of the English, and those who devised the new scheme - one is willing to hazard the guess - had to be content with an approximation to what they knew to be the ideal. That is why we devoted the last chapter to the question of prudery, inserting that between a discussion of the "higher education" of women and the present discussion, which is concerned with the highest education of women.

Words are only symbols, but, like other symbols, they are capable of assuming much empire over the mind. Man, indeed, as Stevenson said, lives principally by catchwords, and though woman, beside a cot, is less likely to be caught blowing bubbles and clutching at them, she also is in some degree at the mercy of words. The higher education of women is a good phrase. It appeals, just because of the fine word higher, to those who wish women well, and to those who are not satisfied that woman should remain for ever a domestic drudge. The phrase has had a long run, so to say, but I propose that henceforth we should set it to compete with another - the highest education of women. Whether this phrase will ever gain the vogue of the other even a biased and admiring father may well question. But if there is anything certain, having the whole weight of Nature behind it, and only the transient aberrations of men opposed thereto, it is that what I call the highest education of women will be and will remain the most central and capital of society's functions, when what is now called the higher education of women has gone its appointed way with nine-tenths of all present-day education, and exists only in the memory of historians who seek to interpret the fantastic vagaries of the bad old days.

Perhaps it is well that we should begin by freeing the word education from the incrustations of mortal nonsense that have very nearly obscured its vitality altogether. Before we can educate for motherhood, we must know what education is, and what it is not. We must have a definition of it and its object; in general as well as in this particular case, otherwise we should certainly go wrong. Perhaps it may here be permitted to quote a paragraph from a lecture on "The Child and the State," in which some few years ago I attempted to express the first principles of this matter: -

"Now, as a student of biology, I will venture to propose a definition of education which is new, so far as I know, and which I hope and believe to be true and important. Comprehensively, so as to include everything that must be included, and yet without undue vagueness, I would define education as the provision of an environment. We may amplify this proposition, and say that it is the provision of a fit environment for the young and foolish by the elderly and wise. It has really scarcely anything in the world to do with my trying to make you pay for the teaching to my children of dogmas which I believe, and you deny. It neither begins nor ends with the three R's; and it does not isolate, from that whole which we call a human being, the one attribute which may be defined as the intellectual faculty. It is the provision of an environment, physical, mental, and moral, for the whole child, physical, mental, and moral. That is my definition of education. Now, what are we to say of the object of education?

In providing the environment - from its mother's milk to moral maxims - for our child, what do we seek? Some may say, to make him a worthy citizen, to make him able to support himself; some may say, to make him fit to bear arms for his king and country; but I will give you the object of education as defined by the author of the most profound and wisest treatise which has ever been written upon the subject - Plato, Locke, and Milton not forgotten. 'To prepare us for complete living,' says Herbert Spencer, 'is the function which education has to discharge.' The great thing needed for us to learn is how to live, how rightly to rule conduct in all directions under all circumstances; and it is to that end that we must direct ourselves in providing an environment for the child. Education is the provision of an environment, the function of which is to prepare for complete living."

Press of J. J. Little & Ives Co., New York.
Copyright 1911 by Mitchell Kennerley.