The Pivot of Civilization. Margaret Sanger

of the subjective (or, if you prefer, the feminine) approach, it has at least the virtue that its conclusions are tested by experience. Observation of facts about you, intimate subjective reaction to such facts, generate in your mind certain fundamental convictions—truths you can ignore no more than you can ignore such truths as come as the fruit of bitter but valuable personal experience.

      Regarding myself, I may say that my experience in the course of the past twelve or fifteen years has been of a type to force upon me certain convictions that demand expression. For years I had believed that the solution of all our troubles was to be found in well-defined programmes of political and legislative action. At first, I concentrated my whole attention upon these, only to discover that politicians and law-makers are just as confused and as much at a loss in solving fundamental problems as anyone else. And I am speaking here not so much of the corrupt and ignorant politician as of those idealists and reformers who think that by the ballot society may be led to an earthly paradise. They may honestly desire and intend to do great things. They may positively glow—before election—with enthusiasm at the prospect they imagine political victory may open to them. Time after time, I was struck by the change in their attitude after the briefest enjoyment of this illusory power. Men are elected during some wave of reform, let us say, elected to legislate into practical working existence some great ideal. They want to do big things; but a short time in office is enough to show the political idealist that he can accomplish nothing, that his reform must be debased and dragged into the dust, so that even if it becomes enacted, it may be not merely of no benefit, but a positive evil. It is scarcely necessary to emphasize this point. It is an accepted commonplace of American politics. So much of life, so large a part of all our social problems, moreover, remains untouched by political and legislative action. This is an old truth too often ignored by those who plan political campaigns upon the most superficial knowledge of human nature.

      My own eyes were opened to the limitations of political action when, as an organizer for a political group in New York, I attended by chance a meeting of women laundry-workers who were on strike. We believed we could help these women with a legislative measure and asked their support. "Oh! that stuff!" exclaimed one of these women. "Don't you know that we women might be dead and buried if we waited for politicians and lawmakers to right our wrongs?" This set me to thinking—not merely of the immediate problem—but to asking myself how much any male politician could understand of the wrongs inflicted upon poor working women.

      I threw the weight of my study and activity into the economic and industrial struggle. Here I discovered men and women fired with the glorious vision of a new world, of a proletarian world emancipated, a Utopian world—it glowed in romantic colours for the majority of those with whom I came in closest contact. The next step, the immediate step, was another matter, less romantic and too often less encouraging. In their ardor, some of the labor leaders of that period almost convinced us that the millennium was just around the corner. Those were the pre-war days of dramatic strikes. But even when most under the spell of the new vision, the sight of the overburdened wives of the strikers, with their puny babies and their broods of under-fed children, made us stop and think of a neglected factor in the march toward our earthly paradise. It was well enough to ask the poor men workers to carry on the battle against economic injustice. But what results could be expected when they were forced in addition to carry the burden of their ever-growing families? This question loomed large to those of us who came into intimate contact with the women and children. We saw that in the final analysis the real burden of economic and industrial warfare was thrust upon the frail, all-too-frail shoulders of the children, the very babies—the coming generation. In their wan faces, in their undernourished bodies, would be indelibly written the bitter defeat of their parents.

      The eloquence of those who led the underpaid and half-starved workers could no longer, for me, at least, ring with conviction. Something more than the purely economic interpretation was involved. The bitter struggle for bread, for a home and material comfort, was but one phase of the problem. There was another phase, perhaps even more fundamental, that had been absolutely neglected by the adherents of the new dogmas. That other phase was the driving power of instinct, a power uncontrolled and unnoticed. The great fundamental instinct of sex was expressing itself in these ever-growing broods, in the prosperity of the slum midwife and her colleague the slum undertaker. In spite of all my sympathy with the dream of liberated Labor, I was driven to ask whether this urging power of sex, this deep instinct, was not at least partially responsible, along with industrial injustice, for the widespread misery of the world.

      To find an answer to this problem which at that point in my experience I could not solve, I determined to study conditions in Europe. Perhaps there I might discover a new approach, a great illumination. Just before the outbreak of the war, I visited France, Spain, Germany and Great Britain. Everywhere I found the same dogmas and prejudices among labor leaders, the same intense but limited vision, the same insistence upon the purely economic phases of human nature, the same belief that if the problem of hunger were solved, the question of the women and children would take care of itself. In this attitude I discovered, then, what seemed to me to be purely masculine reasoning; and because it was purely masculine, it could at best be but half true. Feminine insight must be brought to bear on all questions; and here, it struck me, the fallacy of the masculine, the all-too-masculine, was brutally exposed. I was encouraged and strengthened in this attitude by the support of certain leaders who had studied human nature and who had reached the same conclusion: that civilization could not solve the problem of Hunger until it recognized the titanic strength of the sexual instinct. In Spain, I found that Lorenzo Portet, who was carrying on the work of the martyred Francisco Ferrer, had reached this same conclusion. In Italy, Enrico Malatesta, the valiant leader who was after the war to play so dramatic a role, was likewise combating the current dogma of the orthodox Socialists. In Berlin, Rudolph Rocker was engaged in the thankless task of puncturing the articles of faith of the orthodox Marxian religion. It is quite needless to add that these men who had probed beneath the surface of the problem and had diagnosed so much more completely the complex malady of contemporary society were intensely disliked by the superficial theorists of the neo-Marxian School.

      The gospel of Marx had, however, been too long and too thoroughly inculcated into the minds of millions of workers in Europe, to be discarded. It is a flattering doctrine, since it teaches the laborer that all the fault is with someone else, that he is the victim of circumstances, and not even a partner in the creation of his own and his child's misery. Not without significance was the additional discovery that I made. I found that the Marxian influence tended to lead workers to believe that, irrespective of the health of the poor mothers, the earning capacity of the wage-earning fathers, or the upbringing of the children, increase of the proletarian family was a benefit, not a detriment to the revolutionary movement. The greater the number of hungry mouths, the emptier the stomachs, the more quickly would the "Class War" be precipitated. The greater the increase in population among the proletariat, the greater the incentive to revolution. This may not be sound Marxian theory; but it is the manner in which it is popularly accepted. It is the popular belief, wherever the Marxian influence is strong. This I found especially in England and Scotland. In speaking to groups of dockworkers on strike in Glasgow, and before the communist and co-operative guilds throughout England, I discovered a prevailing opposition to the recognition of sex as a factor in the perpetuation of poverty. The leaders and theorists were immovable in their opposition. But when once I succeeded in breaking through the surface opposition of the rank and file of the workers, I found that they were willing to recognize the power of this neglected factor in their lives.

      So central, so fundamental in the life of every man and woman is this problem that they need be taught no elaborate or imposing theory to explain their troubles. To approach their problems by the avenue of sex and reproduction is to reveal at once their fundamental relations to the whole economic and biological structure of society. Their interest is immediately and completely awakened. But always, as I soon discovered, the ideas and habits of thought of these submerged masses have been formed through the Press, the Church, through political institutions, all of which had built up a conspiracy of silence around a subject that is of no less vital importance than that of Hunger. A great wall separates the masses from those imperative truths that must be known and flung wide if civilization is to be saved. As currently constituted, Church, Press, Education seem to-day organized to exploit the ignorance