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than the oldest savagery。
Besides our games and sports we have a large field of 〃amusements〃 also
worth examining。 We not only enjoy doing things； but we enjoy seeing
them done by others。 In these highly specialized days most of our
amusement consists in paying two dollars to sit three hours and see
other people do things。
This in its largest sense is wholly human。 We； as social creatures； can
enjoy a thousand forms of expression quite beyond the personal。 The
birds must each sing his own song； the crickets chirp in millionfold
performance； but human being feels the deep thrill of joy in their
special singers； actors； dancers； as well as in their own personal
attempts。 That we should find pleasure in watching one another is
humanly natural； but what it is we watch； the kind of pleasure and the
kind of performance； opens a wide field of choice。
We know； for instance； something of the crude excesses of aboriginal
Australian dances； we know more of the gross license of old Rome； we
know the breadth of the jokes in medieval times； and the childish
brutality of the bull…ring and the cockpit。 We know； in a word； that
amusements vary； that they form a ready gauge of character and culture；
that they have a strong educational influence for good or bad。 What we
have not hitherto observed is the predominant masculine influence on our
amusements。 If we recall once more the statement with regard to
entertaining anecdotes； 〃There are thirty good stories in the world； and
twenty…nine of them cannot be told to women；〃 we get a glaring sidelight
on the masculine specialization in jokes。
〃Women have no sense of humor〃 has been frequently said； when 〃Women
have not a masculine sense of humor〃 would be truer。 If women had
thirty 〃good stories〃 twenty…nine of which could not be told to men； it
is possible that men； if they heard some of the twenty…nine； would not
find them funny。 The overweight of one sex has told in our amusements
as everywhere else。
Because men are further developed in humanity than women are as yet；
they have built and organized great places of amusement； because they
carried into their humanity their unchecked masculinity； they have made
these amusements to correspond。 Dramatic expression； is in its true
sense； not only a human distinction； but one of our noblest arts。 It is
allied with the highest emotions； is religious； educational； patriotic；
covering the whole range of human feeling。 Through it we should be able
continually to express； in audible； visible forms； alive and moving；
whatever phase of life we most enjoyed or wished to see。 There was a
time when the drama led life； lifted； taught； inspired； enlightened。
Now its main function is to amuse。 Under the demand for amusement； it
has cheapened and coarsened； and now the thousand vaudevilles and
picture shows give us the broken fragments of a degraded art of which
our one main demand is that it shall make us laugh。
There are many causes at work here； and while this study seeks to show
in various fields one cause； it does not claim that cause is the only
one。 Our economic conditions have enormous weight upon our amusements；
as on all other human phenomena； but even under economic pressure the
reactions of men and women are often dissimilar。 Tired men and women
both need amusement； the relaxation and restful change of irresponsible
gayety。 The great majority of women； who work longer hours than any
other class； need it desperately and never get it。 Amusement；
entertainment； recreation； should be open to us all； enjoyed by all。
This is a human need； and not a distinction of either sex。 Like most
human things it is not only largely monopolized by men； but masculized
throughout。 Many forms of amusement are for men only； more for men
mostly； all are for men if they choose to go。
The entrance of women upon the stage； and their increased attendance at
theatres has somewhat modified the nature of the performance； even the
〃refined vaudeville〃 now begins to show the influence of women。 It
would be no great advantage to have this department of human life
feminized； the improvement desired is to have it less masculized； to
reduce the excessive influence of one； and to bring out those broad
human interests and pleasures which men and women can equally
participate in and enjoy。
OUR ANDROCENTRIC CULTURE； or； THE MAN…MADE WORLD
VII。
ETHICS AND RELIGION。
The laws of physics were at work before we were on earth； and continued
to work on us long before we had intelligence enough to perceive； much
less understand； them。 Our proven knowledge of these processes
constitutes 〃the science of physics〃； but the laws were there before the
science。
Physics is the science of material relation； how things and natural
forces work with and on one another。 Ethics is the science of social
relation； how persons and social forces work with and on one another。
Ethics is to the human world what physics is to the material world；
ignorance of ethics leaves us in the same helpless position in regard to
one another that ignorance of physics left us in regard to earth； air；
fire and water。
To be sure； people lived and died and gradually improved； while yet
ignorant of the physical sciences； they developed a rough 〃rule of
thumb〃 method； as animals do； and used great forces without
understanding them。 But their lives were safer and their improvement
more rapid as they learned more； and began to make servants of the
forces which had been their masters。
We have progressed； lamely enough； with terrible loss and suffering；
from stark savagery to our present degree of civilization； we shall go
on more safely and swiftly when we learn more of the science of ethics。
Let us note first that while the underlying laws of ethics remain steady
and reliable； human notions of them have varied widely and still do so。
In different races； ages； classes； sexes； different views of ethics
obtain； the conduct of the people is modified by their views； and their
prosperity is modified by their conduct。
Primitive man became very soon aware that conduct was of importance。 As
consciousness increased； with the power to modify action from within；
instead of helplessly reacting to stimuli from without； there arose the
crude first codes of ethics； the 〃Thou shalt〃 and 〃Thou shalt not〃 of
the blundering savage。 It was mostly 〃Thou shalt not。〃 Inhibition； the
checking of an impulse proven disadvantageous； was an earlier and easier
form of action than the later human power to consciously decide on and
follow a course of action with no stimulus but one's own will。
Primitive ethics consists mostly of Tabusthe things that are
forbidden； and all our dim notions of ethics to this day； as well as
most of our religions； deal mainly with forbidding。
This is almost the whole of our nursery government； to an extent shown
by the well…worn tale of the child who said her name was 〃Mary。〃 〃Mary
what？〃 they asked her。 And she answered； 〃Mary Don't。〃 It is also the
main body of our legal systemsa complex mass of prohibitions and
preventions。 And even in manners and conventions； the things one should
not do far outnumber the things one should。 A general policy of
negation colors our conceptions of ethics and religion。
When the positive side began to be developed； it was at first in purely
arbitrary and artificial form。 The followers of a given religion were
required to go through certain motions； as prostrating themselves；
kneeling； and the like； they were required to bring tribute to the gods
and their priests； sacrifices； tithes； oblations； they were set little
special performances to go through at given times； the range of things
forbidden was broad； the range of things commanded was narrow。 The
Christian religion； practically interpreted； requires a fuller 〃change
of heart〃 and change of life than any preceding it； which may account at
once for its wide appeal to enlightened peoples； and to its scarcity of
application。
Again； in surveying the field； it is seen that as our grasp of ethical
values widened； as we called more and more acts and tendencies 〃right〃
and 〃wrong；〃 we have shown astonishing fluctuations and vagaries in our
judgment。 Not only in our religions； which have necessarily upheld each
its own set of prescribed actions as most 〃right；〃 and its own special
prohibitions as most 〃wrong〃； but in our beliefs about ethics and our
real conduct； we have varied absurdly。
Take； for instance； the ethical concept among 〃gentlemen〃 a century or
so since； which put the paying of one's gambling debts as a well…nigh
sacred duty； and the paying of a tradesman who had fed and clothed one
as a quite negligible matter。 If the process of gambling was of social
service； and the furnishing of food and clothes was not； this might be
good ethics； but as the contrary is true； we have to account for this
peculiar view on other grounds。
Again； where in Japan a girl； to maintain her parents； is justified in
leading a life of shame； we have a peculiar ethical standard difficult
for Western minds to appreciate。 Yet in such an instance as is
described in 〃Au