Such then will be the nature of her ‘indifference’ and from this indifference certain actions must follow. She will bind herself to take no share in patriotic demonstrations; to assent to no form of national self-praise; to make no part of any claque or audience that encourages war; to absent herself from military displays, tournaments, tattoos, prize-givings and all such ceremonies as encourage the desire to impose ‘our’ civilization or ‘our’ dominion upon other people. The psychology of private life, moreover, warrants the belief that this use of indifference by the daughters of educated men would help materially to prevent war. For psychology would seem to show that it is far harder for human beings to take action when other people are indifferent and allow them complete freedom of action, than when their actions are made the centre of excited emotion. The small boy struts and trumpets outside the window: implore him to stop; he goes on; say nothing; he stops. That the daughters of educated men then should give their brothers neither the white feather of cowardice nor the red feather of courage, but no feather at all; that they should shut the bright eyes that rain influence, or let those eyes look elsewhere when war is discussed — that is the duty to which outsiders will train themselves in peace before the threat of death inevitably makes reason powerless.
Such then are some of the methods by which the society, the anonymous and secret Society of Outsiders would help you, Sir, to prevent war and to ensure freedom. Whatever value you may attach to them you will agree that they are duties which your own sex would find it more difficult to carry out than ours; and duties moreover which are specially appropriate to the daughters of educated men. For they would need some acquaintance with the psychology of educated men, and the minds of educated men are more highly trained and their words subtler than those of working men.16 There are other duties, of course — many have already been outlined in the letters to the other honorary treasurers. But at the risk of some repetition let us roughly and rapidly repeat them, so that they may form a basis for a society of outsiders to take its stand upon. First, they would bind themselves to earn their own livings. The importance of this as a method of ending war is obvious; sufficient stress has already been laid upon the superior cogency of an opinion based upon economic independence over an opinion based upon no income at all or upon a spiritual right to an income to make further proof unnecessary. It follows that an outsider must make it her business to press for a living wage in all the professions now open to her sex; further that she must create new professions in which she can earn the right to an independent opinion. Therefore she must bind herself to press for a money wage for the unpaid worker in her own class — the daughters and sisters of educated men who, as biographies have shown us, are now paid on the truck system, with food, lodging and a pittance of £40 a year. But above all she must press for a wage to be paid by the State legally to the mothers of educated men. The importance of this to our common fight is immeasurable; for it is the most effective way in which we can ensure that the large and very honourable class of married women shall have a mind and a will of their own, with which, if his mind and will are good in her eyes, to support her husband, if bad to resist him, in any case to cease to be ‘his woman’ and to be her self. You will agree, Sir, without any aspersion upon the lady who bears your name, that to depend upon her for your income would effect a most subtle and undesirable change in your psychology. Apart from that, this measure is of such importance directly to yourselves, in your own fight for liberty and equality and peace, that if any condition were to be attached to the guinea it would be this: that you should provide a wage to be paid by the State to those whose profession is marriage and motherhood. Consider, even at the risk of a digression, what effect this would have upon the birth-rate, in the very class where the birth-rate is falling, in the very class where births are desirable — the educated class. Just as the increase in the pay of soldiers has resulted, the papers say, in additional recruits to the force of arm-bearers, so the same inducement would serve to recruit the child-bearing force, which we can hardly deny to be as necessary and as honourable, but which, because of its poverty, and its hardships, is now failing to attract recruits. That method might succeed where the one in use at present — abuse and ridicule — has failed. But the point which, at the risk of further digression, the outsiders would press upon you is one that vitally concerns your own lives as educated men and the honour and vigour of your professions. For if your wife were paid for her work, the work of bearing and bringing up children, a real wage, a money wage, so that it became an attractive profession instead of being as it is now an unpaid profession, an unpensioned profession, and therefore a precarious and dishonoured profession, your own slavery would be lightened.17 No longer need you go to the office at nine-thirty and stay there till six. Work could be equally distributed. Patients could be sent to the patientless. Briefs to the briefless. Articles could be left unwritten. Culture would thus be stimulated. You could see the fruit trees flower in spring. You could share the prime of life with your children. And after that prime was over no longer need you be thrown from the machine on to the scrap heap without any life left or interests surviving to parade the environs of Bath or Cheltenham in the care of some unfortunate slave. No longer would you be the Saturday caller, the albatross on the neck of society, the sympathy addict, the deflated work slave calling for replenishment; or, as Herr Hitler puts it, the hero requiring recreation, or, as Signor Mussolini puts it, the wounded warrior requiring female dependants to bandage his wounds.18 If the State paid your wife a living wage for her work which, sacred though it is, can scarcely be called more sacred than that of the clergyman, yet as his work is paid without derogation so may hers be — if this step which is even more essential to your freedom than to hers were taken the old mill in which the professional man now grinds out his round, often so wearily, with so little pleasure to himself or profit to his profession, would be broken; the opportunity of freedom would be yours; the most degrading of all servitudes, the intellectual servitude, would be ended; the half-man might become whole. But since three hundred millions or so have to be spent upon the arm-bearers, such expenditure is obviously, to use a convenient word supplied by the politicians, ‘impracticable’ and it is time to return to more feasible projects.
The outsiders then would bind themselves not only to earn their own livings, but to earn them so expertly that their refusal to earn them would be a matter of concern to the work master. They would bind themselves to obtain full knowledge of professional practices, and to reveal any instance of tyranny or abuse in their professions. And they would bind themselves not to continue to make money in any profession, but to cease all competition and to practise their profession experimentally, in the interests of research and for love of the work itself, when they had earned enough to live upon. Also they would bind themselves to remain outside any profession hostile to freedom, such as the making or the improvement of the weapons of war. And they would bind themselves to refuse to take office or honour from any society which, while professing to respect liberty, restricts it, like the universities of Oxford and Cambridge. And they would consider it their duty to investigate the claims of all public societies to which, like the Church and the universities, they are forced to contribute as taxpayers as carefully and fearlessly as they would investigate the claims of private societies to which they contribute voluntarily. They would make it their business to scrutinize the endowments of the schools and universities and the objects upon which that money is spent. As with the educational, so with the religious profession. By reading the New Testament in the first place and next those divines and historians whose works are all easily accessible to the daughters of educated men, they would make it their business to have some knowledge of the Christian religion and its history. Further they would inform themselves of the practice of that religion by attending Church services, by analysing the spiritual and intellectual value of sermons; by criticizing the opinions of men whose profession is religion as freely a
s they would criticize the opinions of any other body of men. Thus they would be creative in their activities, not merely critical. By criticizing education they would help to create a civilized society which protects culture and intellectual liberty. By criticizing religion they would attempt to free the religious spirit from its present servitude and would help, if need be, to create a new religion based it might well be upon the New Testament, but, it might well be, very different from the religion now erected upon that basis. And in all this, and in much more than we have time to particularize, they would be helped, you will agree, by their position as outsiders, that freedom from unreal loyalties, that freedom from interested motives which are at present assured them by the State.
It would be easy to define in greater number and more exactly the duties of those who belong to the Society of Outsiders, but not profitable. Elasticity is essential: and some degree of secrecy, as will be shown later, is at present even more essential. But the description thus loosely and imperfectly given is enough to show you, Sir, that the Society of Outsiders has the same ends as your society — freedom, equality, peace; but that it seeks to achieve them by the means that a different sex, a different tradition, a different education, and the different values which result from those differences have placed within our reach. Broadly speaking, the main distinction between us who are outside society and you who are inside society must be that whereas you will make use of the means provided by your position — leagues, conferences, campaigns, great names, and all such public measures as your wealth and political influence place within your reach — we, remaining outside, will experiment not with public means in public but with private means in private. Those experiments will not be merely critical but creative. To take two obvious instances: — the outsiders will dispense with pageantry not from any puritanical dislike of beauty. On the contrary, it will be one of their aims to increase private beauty; the beauty of spring, summer, autumn; the beauty of flowers, silks, clothes; the beauty which brims not only every field and wood but every barrow in Oxford Street; the scattered beauty which needs only to be combined by artists in order to become visible to all. But they will dispense with the dictated, regimented, official pageantry, in which only one sex takes an active part — those ceremonies, for example, which depend upon the deaths of kings, or their coronations to inspire them. Again, they will dispense with personal distinctions — medals, ribbons, badges, hoods, gowns — not from any dislike of personal adornment, but because of the obvious effect of such distinctions to constrict, to stereotype and to destroy. Here, as so often, the example of the Fascist States is at hand to instruct us — for if we have no example of what we wish to be, we have, what is perhaps equally valuable, a daily and illuminating example of what we do not wish to be. With the example then, that they give us of the power of medals, symbols, orders and even, it would seem, of decorated ink-pots19 to hypnotize the human mind it must be our aim not to submit ourselves to such hypnotism. We must extinguish the coarse glare of advertisement and publicity, not merely because the limelight is apt to be held in incompetent hands, but because of the psychological effect of such illumination upon those who receive it. Consider next time you drive along a country road the attitude of a rabbit caught in the glare of a head-lamp — its glazed eyes, its rigid paws. Is there not good reason to think without going outside our own country, that the ‘attitudes’, the false and unreal positions taken by the human form in England as well as in Germany, are due to the limelight which paralyses the free action of the human faculties and inhibits the human power to change and create new wholes much as a strong head-lamp paralyses the little creatures who run out of the darkness into its beams? It is a guess; guessing is dangerous; yet we have some reason to guide us in the guess that ease and freedom, the power to change and the power to grow, can only be preserved by obscurity; and that if we wish to help the human mind to create, and to prevent it from scoring the same rut repeatedly, we must do what we can to shroud it in darkness.
But enough of guessing. To return to facts — what chance is there, you may ask, that such a Society of Outsiders without office, meetings, leaders or any hierarchy, without so much as a form to be filled up, or a secretary to be paid, can be brought into existence, let alone work to any purpose? Indeed it would have been waste of time to write even so rough a definition of the Outsiders’ Society were it merely a bubble of words, a covert form of sex or class glorification, serving, as so many such expressions do, to relieve the writer’s emotion, lay the blame elsewhere, and then burst. Happily there is a model in being, a model from which the above sketch has been taken, furtively it is true, for the model, far from sitting still to be painted, dodges and disappears. That model then, the evidence that such a body, whether named or unnamed, exists and works is provided not yet by history or biography, for the outsiders have only had a positive existence for twenty years — that is since the professions were opened to the daughters of educated men. But evidence of their existence is provided by history and biography in the raw — by the newspapers that is, sometimes openly in the lines, sometimes covertly between them. There, anyone who wishes to verify the existence of such a body, can find innumerable proofs. Many, it is obvious, are of dubious value. For example, the fact that an immense amount of work is done by the daughters of educated men without pay or for very little pay need not be taken as a proof that they are experimenting of their own free will in the psychological value of poverty. Nor need the fact that many daughters of educated men do not ‘eat properly’20 serve as a proof that they are experimenting in the physical value of undernourishment. Nor need the fact that a very small proportion of women compared with men accept honours be held to prove that they are experimenting in the virtues of obscurity. Many such experiments are forced experiments and therefore of no positive value. But others of a much more positive kind are coming daily to the surface of the Press. Let us examine three only, in order that we may prove our statement that the Society of Outsiders is in being. The first is straightforward enough.
Complete Works of Virginia Woolf Page 369
