In the preceding pages we have fixed the attention principally upon the relation between the man and the woman, and it now remains to treat of the position of the children born of their union.
It is a biological fact that the mother is designed by nature to have the care of the child during its first years, and consequently this care persists through all phases of the social development. It is, then, superfluous to speak of it in a sociological treatise.
The relations between parents and children have not always been the same in the different phases of social development, and it is therefore impossible to speak here of relations instituted by nature. A glance at the respective situations in the different periods shows that among the “lower hunters”, where the woman is considered as the property of the man, the children born are also in the absolute power [308]of their father, who has the right of life and death over his children, and whose power over them ceases only when he has sold his daughters to their husbands, or when his sons, having become adults, are recognized as members of the tribe.58
Among the upper hunters and the pastoral peoples it is, as with the peoples named above, to the father, in general, that the children belong, or to whom they owe obedience. The mother, herself in subjection to the father, has little or no authority over the children.59
Among the lower agriculturists the conditions in question differ relatively very much. As has been shown in the considerations upon marriage among these peoples, the position of woman is often quite other than during the preceding periods. She is not at all in so subordinate a situation, her position is even not without importance, thanks to the place which she occupies in the economic life. And this importance shows itself also in her relations with her children. In general it is to the mother that the education of the children falls, while the influence of the father is little or nothing. In these last cases a greater or less power belongs to the mother’s brother (under the matriarchate the grandfather and father of the children belong to another clan, and the maternal uncle and the children belong to the clan of the mother).60
As has already been said above conditions among the higher agriculturists were patriarchal. The father had unlimited power over his unmarried daughters, and over all his sons with their descendants.61 It is from these so-called “great families”, that the present form of the family springs (husband, wife, and their not yet emancipated children) as a consequence of the fact that the adult sons have been able to emancipate themselves on account of the modifications that the economic life has undergone. From this time especially the affection for children in general which is found among almost all people, takes on an exclusive character, and becomes limited to one’s own children. For monogamy is before all a consequence of the desire of the man, which came in with private property, to leave his possessions to the children of his legal wife, whose father he knew himself to be.62
In its essence this form of the family has been maintained down to the present day. The modifications it has undergone may be reduced [309]to the two following.63 In the first place, in consequence of her improved position as wife, the mother has obtained a greater influence over the education of her children, though her power is, under the law, still subordinated in every way to that of her husband. In the second place the state manifests a continually increasing tendency to exert an influence over the relations between parents and their children. To begin with, the state imposes upon married parents the task of supporting and bringing up their children, and prohibits by the penal law slaying or abandoning them. The origin of these requirements must be found in the fact that the state is interested in having the children cared for, in order that the population may be as numerous as possible. (The state being once formed, while the causes of infanticide among primitive peoples have almost disappeared, the law has no occasion to make any great change in the existing situation.) If the married parents were not forced by the state to support and bring up their children64 it would be necessary to impose this task upon other institutions which do not exist in our present society. The state is not an institution for the public well-being; it is chiefly a means of maintaining the external order in the disorder which results from the complicated and muddled system of capitalistic production; it is before all a system of police. If it were otherwise, the state would consider it as one of its first duties to deprive parents of their rights over their children, if they did not perform their task, or did it badly, and would itself undertake the care and training of these children, as well of those whose parents were dead or otherwise absolutely unable to care for them. For society as a whole, as well as the children themselves, has a very great interest in this matter.
However, the state in general does not assume any duty towards abandoned or neglected children, and only in a hesitating way intervenes to punish or to take away the parental authority of those who have been guilty of such acts.65 Little by little, as the ideas upon the duties of the state become modified however (principally under the influence of organized labor, which aims at transforming the state into an organized community), it interests itself more in the person of the child. As to the care of the child’s property all the codes are already very much detailed! [310]
There are two points with regard to which the state quite generally has an influence over the lot of the child. First, it prohibits or limits his paid labor; and second, it obliges parents to send their children to school.
We have already spoken of this prohibition, which is made necessary from the fact that the physical condition of the working classes is becoming worse, and because the labor movement exercises a pressure upon the state. Compulsory education has its origin, on one side, in the fact that, in some occupations, capitalism cannot make use of workmen who are altogether ignorant; on the other side, in the fact that without compulsory education the youth of the working class would be even more brutalized than at present. The opposition to compulsory education on the part of whatever is conservative is another clear indication of what an intimate connection there is between the individual family and the present economic system. The economic position of the man as breadwinner for his wife and children is the cause of his desire to be limited in his power as little as possible.
Up to this point we have been treating of conditions past and present only in so far as they are regulated by law (the formal side); we must now go on to treat conditions from the material side. Here we must consider three subjects: physical education, intellectual education, and moral education. In treating of criminality, however, we have naturally little to do with the first two, while the third is of the highest importance for us.
As to physical education it is enough to say that it is the “conditio sine qua non” of the two others. The intellectual and moral qualities of a child that is badly cared for physically, can never be entirely developed. The parents (and the child himself) use up all their energy in providing for their bodily necessities, so that there is none left for the other needs. Dr. A. Baer says: “Children of this kind (i.e., of the poor classes) already at an early age bear the cares and sorrows that life imposes upon them; they early become acquainted with the claims and demands of life, and not infrequently are very early influenced by living-conditions which will necessarily affect them long afterward.”66
It is only among the bourgeoisie and the relatively well-to-do portion of the petty bourgeoisie that there can be any sufficient physical education for the children. Among the proletarians, and [311]those of the petty bourgeoisie who are in a similar situation as regards material conditions, it is insufficient, and worse, if possible, among the lower proletariat. However, if there is a lack of it among these last, there is at times a superabundance among the bourgeoisie. There children are often brought up in such luxury that they are early made blasé and rendered unhappy for the future. Dr. Baer says upon this subject:67 “It is through other circumstances and causes that the children of the rich and well-to-do classes are brought to a condition of precocity, accompanied by sickly irritability and arrogant self-conceit. Here are good-living, luxury, and the superabundance of bodily enjoyments, the early familiarity with the theater, balls, and outside social life in general, which make them incapable of the harmless pleasures of childhood. Improper education in the family is responsible for the fact that children in widely separated social classes are already at any early age left to themselves and fall into evil ways. ‘One must have lived in a great city,’ says von Krafft-Ebing, ‘and have visited the hovels of the poor, and the palaces of the rich to know what mistakes in the bringing up of children are committed there, where the children of the poor, amidst dirt and drink, and those of the rich, amidst arrogance and rascality, are going to ruin physically and morally.… Every day may be seen children falling asleep at the theater or other places of amusement to which their parents’ folly and desire for pleasure have dragged them. Other parents provide for their children the doubtful happiness of children’s balls and soirées. Is it any wonder, then, if we now, especially in the great cities, very seldom meet with any real children?’ ”
In the countries where education is compulsory, it is guaranteed that all the children will acquire a certain amount of knowledge. It is unnecessary to say that in general this amount of knowledge is very small in the case of the children of the poor, and consists of the rudiments of reading, writing, and arithmetic, so that there is no real intellectual education. For the children of the bourgeoisie quite a different preparation is made; here there is rather an over- than an undersupply of the means of education. The great competition in present day society, the superabundance of intellectual forces, the ardent desire to see their children succeed in spite of everything, all this obliges parents to crowd their children’s intellectual capacities, even to the detriment of their other qualities. “The thing which in our modern life conduces most to the giving of a one-sided, inharmonious development to the child, is the fact that too little weight [312]is given to the development of the disposition, and too much to the development of the understanding. Because there is no influence exerted upon the spiritual and emotional life, the mind of the child is often from early youth turned toward the material and sensuous, the life of pleasure, and comes to bend its thought wholly to the practical and utilitarian.”68
Thus we arrive at the very subject we have in view, moral education. As I have already remarked, one of the characteristic differences between education among the primitive peoples and that of our own day is this, that as a consequence of the great complexity of our present society, and the numberless conflicts between individual interests, the task imposed upon the educator is now much broader and more onerous.69
The first condition, without doubt, that might be demanded of one who is to make a child into a moral man, a man of character, is surely this, that he should be himself a man of character. It goes without saying that no person can give more than he has. Leaving aside for the moment the criminal class, of whom I shall treat later, it is clear that no one without character, or weak in character, can ever train children to have well developed moral sentiments. He may be able, it is true, to teach them to distinguish good from bad, but such lessons concern only the intellectual part of the nature and not the moral part, and they cannot transform children into persons who feel morally. It cannot be denied that the number of persons who do not feel morally is great, and that these have children. Without forgetting the fact that it is the father to whom the law gives especially the parental authority, we must recognize that it is the mother upon whom the task of education generally rests, because the father is almost always away from home. But the inferior position of woman, maintained now for centuries, has been extremely harmful to her character, and thus it often happens that this lack of character passes to the children as well.70
A second condition without which successful education is impossible is that educators shall have the innate qualities necessary for their task. We should doubt, and not without reason, the common sense of anyone who dared to assert that every person was capable of becoming a good sculptor or even carpenter. Just so no one could say [313]that everyone possesses the qualities necessary for an art as difficult as that of education.
To be a good educator it is necessary to be very fond of children, to have much patience and zeal, to know how to put one’s self on a plane with the child, to have a clear and practical intellect, especially when the teacher has a great affection for the child, since without intelligence the excess of affection will only be harmful. There are parents who possess these qualities in a very high degree, and it is only to be regretted that they teach only their own children, and not those also of parents in whom the teaching faculty is entirely lacking. Next comes the group of those who have a modicum of the requisite qualities, and finally a smaller group who have little or no aptitude for the task. The least fit to give a good education, however, are psychopathic individuals, because of their changeable disposition, their quick fits of temper, etc.
Just as educators differ greatly in their innate fitness for teaching, so different children need to be guided in different ways. If there are children who require little care in order that they may presently be able to adapt themselves to the requirements of society, others, who form the great majority, require more; while there remains a second minority who, if they are to be made fairly useful men and women, must have constant and minute attention. Among these last are to be classed the victims of heredity. If they have parents without great teaching ability, as is often the case with these psychopathic individuals, the results are even worse.
Aside from innate fitness it is necessary that an educator should have received the necessary education. The teacher without notions of psychology, of pedagogy, etc., often deceives himself, even if he has all the necessary innate qualities, and consequently warps the character of his pupils.
The instructor must learn his trade, and if this is so, why should not the educator in charge of the moral education of the child need an apprenticeship, since moral education is a task no less difficult than intellectual education (which is about all that our present schools undertake)? However, it is incontestable that in all classes of society today moral education is practiced in dilettante fashion, as was formerly the case with intellectual education.71
Finally, there remains the condition that the teacher should have the time necessary to perform his task, for without this the most [314]capable cannot attain good results. Having now laid down the general conditions, let us go on to examine in a few words education as it is actually practiced in the different classes.
Let us begin with the bourgeoisie. As has already been remarked, the children in this class are often spoiled by the great luxury that surrounds them, and further by the fact that their intellect is developed at the expense of their moral qualities. As my remarks concerning capacity, character, etc., apply to all classes, it is unnecessary here to speak of them more fully. Only it must be observed that, as far as positive knowledge of pedagogy is concerned, the bourgeoisie is much superior to the proletariat, from which there follows among other things a corresponding superiority of the bourgeois education. The character of the bourgeois woman, who occupies, like all women, a lower rank in society, has generally suffered still more from her easy mode of life, and her weakness of character is transmitted to her children if she brings them up herself. This condition must be added, for society life, or in other words, the habit of doing nothing at all, is often the cause of mothers’ having their children brought up by some one who has neither natural aptitude nor acquired capacity for this task, but only takes charge of the children for the sake of a place. There are even children who are not suckled by their mothers but by nurses, since the mothers are afraid of diminishing their own charms. This proves once more the weakness of the allegation that the parents are the natural educators of the child; for we see in this case that the social environment can lead to the renunciation of duties that are really natural.72
The moral education of the children of the bourgeoisie is generally superficial, and has especially in view the task of teaching the children to conduct themselves according to the proprieties, much more than that of developing their real moral nature.73 In the second place this education develops among them a very strong feeling of class, so that they consider the members of the proletariat as inferior beings, born by nature to serve the bourgeoisie, in place of seeing in them only their own fellows, who have become different merely because of fortuitous circumstances.
In the third place, our present educational system makes children egoistic, those of the bourgeoisie more than those of the proletariat. This assertion contradicts, it is true, the numerous authors who are convinced that our present education in the family is a source of [315]altruism.74 They are right when they say that altruistic sentiments between the members of the family themselves have their rise within the circle of the family. For a long time the life within the family constituted a man’s whole life (as it still does for a very great number of women), but in the society of today a great part of the time is passed outside of the family circle, and for this reason the opinion of these authors, though shared by many persons, is not correct. In the family circle the child, especially when he has neither brothers nor sisters,75 soon discovers that his own interests come first, that the outside world is his enemy, and that when he grows up he must make himself as large a place there as possible. It matters little that the interests of others will then be injured. It must be added further, that if on the one side the family is an economic unity, and that the interests of the members of the family are so far parallel, on the other hand there exist opposing interests, such as inheritance, which may destroy the homogeneity of interest.
It may be objected here that in our present society, consisting as it does for the most part of adherents of Christianity, most children are taught to love their neighbor as themselves. This is true, but in a society such as ours, where the interests of all men are opposed, the effect of this commandment cannot be great, or will be practiced only in words and not in acts, and so end in hypocrisy. He who wants to follow this commandment to the letter sees himself at once defeated in the conflict of life, unless he changes his opinion.76
No one known to me has better characterized the existing educational system than Owen. “As society is now constituted,” he says, “no children can by possibility be really well educated. The fundamental errors upon which it has been based, filling the early mind with error and hypocrisy and all manner of conflicting ideas, opposed to facts and to nature, render it impracticable for any child to be rationally trained or treated by society. And the more education of this kind is given to children, the more they are estranged from a knowledge of themselves, or of human nature generally, and the less competent will they be to understand what society has been made to be, and yet less what it ought to be, and how it may be made what it is desirable that it should be, for the happiness and well-being of all. [316]
“Mothers and fathers thus taught, are incompetent to teach and educate their children in the spirit, manner, and conduct, which should, for the benefit of all, be given to all children. Their affections also, especially the strong natural animal affections of the mother, are, in almost all cases too strong for the very limited powers of judging accurately respecting their own children and those of other parents, which females now acquire from their present mal-education.
“The individual family arrangements confining the child to the limited number of ideas among them—to their early deep impressions in favor of family interests and supposed rights—to the narrow and partial experience of a family and its usual small connections, are equally destructive of a good sound practical education or well-training of children.
“The individual system of society which has so long prevailed in all nations, and amongst all peoples, is also a strong barrier to the proper education of beings intended to be made rational. The individual system of society is injurious to man now, under every point of view in which it can be considered; but especially in the education of children of all classes. It confines all their strongest feelings to self first, then to family, afterwards to kindred, and then to small neighborhoods and districts, regularly and systematically training each child to become at maturity a merely localized, ignorantly selfish animal, filled with family and geographical prejudices.
“As long as this individual system shall be continued, it will be vain to expect that any child can be well educated, or properly trained to become a rational being—a man with the full physical and mental powers of humanity, intelligent, moral, and virtuous. The isolated character formed by the individual system will, as long as children shall be educated under it, and in accordance with all its innumerable errors in practice and principle, render it impossible for any child to be so educated and placed in society as not to become, more or less, a cause of anxiety to its parents. Every child under this system comes into society, at its birth, opposed by the capital and experience of society; and as it advances in its progress, and has to take part in the jostle, bustle and business of life, it has to contend for itself, often, not only against these general powers of society, but on the death of parents, or sometimes even before, with brothers and sisters, for individual property or other advantages.
“Besides, children before they have any resisting powers of mind, being forced to receive the errors of their parents and other early instructors, respecting their supposed faculties of believing and disbelieving, [317]loving and hating, are by this process, placed through life in direct opposition to nature; and, as vice has been made, by the gross errors of our ancestors, to consist in acting in accordance with nature, and virtue in acting in opposition to it, and as nature continually impels the individual to desire to act in accordance with its own laws, in defiance of man’s unwise and unjust laws, the great probability is that children will be more liable to obey nature than man; and thus, where there are children, they must be a source of constant anxiety to parents; and that anxiety must be injurious to the best formation of the organization of the remainder of the infants that may be born to them.”77
We have still to fix our attention upon the sexual education of the children of the bourgeoisie. In our society the Christian sexual ethics is dominant, often even among non-Christians, without their being conscious of it. According to this system the whole sexual life proceeds from the evil one, and man would be better without any sexual instincts.78 This is why children are generally raised in an absolute ignorance upon this subject, or even have lies told to them about it. As nature cannot be suppressed it follows that the curiosity of the child only becomes the more inflamed, and that the conduct of men in this regard becomes hypocritical.79
Secondly, let us take up education in the petty bourgeoisie. Upon this point we can be very brief. A part of this class joins on to the proletariat from the conditions of its life, and another part to the bourgeoisie. It is unnecessary, therefore, to speak of it at length. It is only the core of the petty bourgeoisie who, having kept the traditions of their class, show any differences in this regard. Here there is no danger of the demoralizing influence of the luxurious surroundings of the rich, and the surveillance of the father is greater, and thus the education more severe; but the limited conception of life, and the continual efforts of the parents, eager to procure advantages for their families, develop egotism among their children in a high degree.
With regard to the proletariat it has already been shown that the material advantages necessary for a sufficient education are lacking in the case of this class. Housing conditions are here of the greatest importance. Generally there is not room enough for the children at home, so that they spend the greater part of the day in the street. [318]Then again the housing conditions are responsible for the fact that the children often are thrown with persons whose influence is harmful to them (prostitutes, etc.). And finally the small apartments bring it about that the children are too early instructed in sexual matters, and this in a bad way (through sleeping in the same small room with their parents, or in the same bed with children of the opposite sex, etc.).
Then children need to grow up in an environment not poisoned by cares, one in which poverty does not harden the heart, and extinguish all gayety, and where the knowledge necessary for education is not wanting. Further, in this class the father has generally no opportunity to busy himself with the education of his children in consequence of the long duration of his hours of labor outside of the home. A great many working men have to leave home in the morning to go to work long before their children are awake, to return only after the little ones have already been put to bed; and the situation is much the same where the laborer works at night, and consequently sleeps during the day.
The development of capitalism has led to the paid labor of married women, and consequently to one of the most important causes of the demoralization of the children of the working class. When there is no one to watch a child, when he is left to himself, he becomes demoralized. In his work, “The Condition of the Working-Class in England”, F. Engels has put the situation briefly: “The employment of the wife [in the factory] dissolves the family utterly and of necessity, and this dissolution, in our present society, which is based upon the family, brings the most demoralizing consequences, both for parents and for the children. A mother who has no time to trouble herself about her child, to perform the most ordinary loving services for it during the first year, who scarcely indeed sees it, can be no real mother to the child, must inevitably grow indifferent to it, and treat it unlovingly, like a stranger. The children who grow up under such conditions are entirely ruined for later family life, can never feel at home in the family which they themselves found, because they have always been accustomed to isolation, and they contribute therefore to the already general undermining of the family in the working class.”80 [319]
Finally, when, through death or otherwise, the parents are no longer in a position to support and raise their children, they are left to their fate, unless there are charitable persons or benevolent institutions that wish to take charge of them. For the state, for reasons shown above, does not lay upon itself the duty of caring for such children.
It remains now to speak of the lower proletariat, among whom prostitutes and criminals are included. The education of these persons is not only much neglected, as is often the case with the children of the proletariat, of whom it may be said that they receive a negative education—but these receive in addition a positive education in evil. It might be possible to dispute the advantages of a good education, but it is indisputable that children brought up by immoral people, or even incited to evil (prostitution or crime) run the greatest risk, unless exceptional circumstances present themselves, of becoming persons hurtful to society.
In this connection it is necessary to fix our attention, finally, upon the situation in which illegitimate children find themselves. Since marriage, at once the consequence and support of existing social conditions, is the only form of sexual union legally recognized, illegitimate children are legally and socially treated as pariahs.81
It is difficult to form an idea of the great number of children who, in our present society, are neglected or abandoned. The following passage may help form some conception of it: “If the reader will imagine a procession of 109,000 children marching past him, and notice attentively child after child as it goes by, he will get some idea of the extent of the suffering of children with which the ‘National Society for the Prevention of Cruelty to Children in England’ has actually had to do during the first ten years of its existence.
“The first 25,437 are sufferers from injuries inflicted upon them with boots, crockery, pans, shovels, straps, ropes, pokers, fire, boiling water, in short with every imaginable instrument that came to the hand of the brutal and vindictive parents—covered with wounds and bruises, burned, scalded, and covered with plasters and bandages.
“Then come 62,887 sufferers from neglect and starvation—covered with dirt, eruptions, and sores, trembling, in rags, half-naked, pale, weak, faint, feeble, pining, starving, dying—many of them borne in the arms of the nurses of the hospitals. [320]
“Then come 712 funeral processions, where the maltreatment ended fatally.
“Then come 12,663 little beings, their sufferings displayed to turn the lazy and cruel benevolence of the street to those who are answerable for their pallor, leanness, and coughs—most of these, too, are still in arms, but in the arms of vile drunkards and vagabonds.
“Then come 4460 pitiable girls, victims of the lust of human monsters.
“Then come 3205 little slaves of unsuitable and harmful occupations and dangerous performances, untimely births in traveling vans, acrobats at fairs, trapeze performers and tight-rope walkers in circuses, laboring under too heavy a load, and suffering the most diverse outrages. The procession is 60 miles long and takes 24 hours to pass by.”82
The society spoken of above is a private institution. The extent of its labors is very limited, which is why it has not taken cognizance of a great number of the children who have been thus treated. At the time when the report containing the above figures had just appeared, it had only been in operation ten years—during the last five more effectively, as a part of the first five was taken up with the organization of its service. Finally the field of its labors includes only the United Kingdom, while capitalism reigns over a great part of the world and has everywhere the same consequences. In consideration of these facts we can form an idea of the great destitution in which a multitude of children are found, and what sort of persons children so treated are likely to grow up to be.
To sum up what has been said, we see that the system of education for the child has not always been what it is now, and that we cannot therefore speak in this connection of institutions created by nature, except as regards the relation between mother and child during the first years of the latter’s life. It has been shown, I think, that the present system of education is closely bound up with the method of production of the day. No one can deny that in this regard also we are far from living in the “best of possible worlds.”83 [321]