There are many people in every community who have not felt the "social compunction," who do not share the effort toward a higher social morality, who are even unable to sympathetically interpret it. Some of these have been shielded from the inevitable and salutary failures which the trial of new powers involve, because they are content to attain standards of virtue demanded by an easy public opinion, and others of them have exhausted their moral energy in attaining to the current standard of individual and family righteousness.

Such people, who form the bulk of contented society, demand that the radical, the reformer, shall be without stain or question in his personal and family relations, and judge most harshly any deviation from the established standards. There is a certain justice in this: it expresses the inherent conservatism of the mass of men, that none of the established virtues which have been so slowly and hardly acquired shall be sacrificed for the sake of making problematic advance; that the individual, in his attempt to develop and use the new and exalted virtue, shall not fall into the easy temptation of letting the ordinary ones slip through his fingers.

This instinct to conserve the old standards, combined with a distrust of the new standard, is a constant difficulty in the way of those experiments and advances depending upon the initiative of women, both because women are the more sensitive to the individual and family claims, and because their training has tended to make them content with the response to these claims alone.

There is no doubt that, in the effort to sustain the moral energy necessary to work out a more satisfactory social relation, the individual often sacrifices the energy which should legitimately go into the fulfilment of personal and family claims, to what he considers the higher claim.

In considering the changes which our increasing democracy is constantly making upon various relationships, it is impossible to ignore the filial relation. This chapter deals with the relation between parents and their grown-up daughters, as affording an explicit illustration of the perplexity and mal-adjustment brought about by the various attempts of young women to secure a more active share in the community life. We constantly see parents very much disconcerted and perplexed in regard to their daughters when these daughters undertake work lying quite outside of traditional and family interests. These parents insist that the girl is carried away by a foolish enthusiasm, that she is in search of a career, that she is restless and does not know what she wants. They will give any reason, almost, rather than the recognition of a genuine and dignified claim. Possibly all this is due to the fact that for so many hundreds of years women have had no larger interests, no participation in the affairs lying quite outside personal and family claims. Any attempt that the individual woman formerly made to subordinate or renounce the family claim was inevitably construed to mean that she was setting up her own will against that of her family's for selfish ends. It was concluded that she could have no motive larger than a desire to serve her family, and her attempt to break away must therefore be wilful and self-indulgent.

The family logically consented to give her up at her marriage, when she was enlarging the family tie by founding another family. It was easy to understand that they permitted and even promoted her going to college, travelling in Europe, or any other means of self-improvement, because these merely meant the development and cultivation of one of its own members. When, however, she responded to her impulse to fulfil the social or democratic claim, she violated every tradition.

The mind of each one of us reaches back to our first struggles as we emerged from self-willed childhood into a recognition of family obligations. We have all gradually learned to respond to them, and yet most of us have had at least fleeting glimpses of what it might be to disregard them and the elemental claim they make upon us. We have yielded at times to the temptation of ignoring them for selfish aims, of considering the individual and not the family convenience, and we remember with shame the self-pity which inevitably followed. But just as we have learned to adjust the personal and family claims, and to find an orderly development impossible without recognition of both, so perhaps we are called upon now to make a second adjustment between the family and the social claim, in which neither shall lose and both be ennobled.

The attempt to bring about a healing compromise in which the two shall be adjusted in proper relation is not an easy one. It is difficult to distinguish between the outward act of him who in following one legitimate claim has been led into the temporary violation of another, and the outward act of him who deliberately renounces a just claim and throws aside all obligation for the sake of his own selfish and individual development. The man, for instance, who deserts his family that he may cultivate an artistic sensibility, or acquire what he considers more fulness of life for himself, must always arouse our contempt. Breaking the marriage tie as Ibsen's "Nora" did, to obtain a larger self-development, or holding to it as George Eliot's "Romola" did, because of the larger claim of the state and society, must always remain two distinct paths. The collision of interests, each of which has a real moral basis and a right to its own place in life, is bound to be more or less tragic. It is the struggle between two claims, the destruction of either of which would bring ruin to the ethical life. Curiously enough, it is almost exactly this contradiction which is the tragedy set forth by the Greek dramatist, who asserted that the gods who watch over the sanctity of the family bond must yield to the higher claims of the gods of the state. The failure to recognize the social claim as legitimate causes the trouble; the suspicion constantly remains that woman's public efforts are merely selfish and captious, and are not directed to the general good. This suspicion will never be dissipated until parents, as well as daughters, feel the democratic impulse and recognize the social claim.

Our democracy is making inroads upon the family, the oldest of human institutions, and a claim is being advanced which in a certain sense is larger than the family claim. The claim of the state in time of war has long been recognized, so that in its name the family has given up sons and husbands and even the fathers of little children. If we can once see the claims of society in any such light, if its misery and need can be made clear and urged as an explicit claim, as the state urges its claims in the time of danger, then for the first time the daughter who desires to minister to that need will be recognized as acting conscientiously. This recognition may easily come first through the emotions, and may be admitted as a response to pity and mercy long before it is formulated and perceived by the intellect.
The family as well as the state we are all called upon to maintain as

the highest institutions which the race has evolved for its safeguard and protection. But merely to preserve these institutions is not enough. There come periods of reconstruction, during which the task is laid upon a passing generation, to enlarge the function and carry forward the ideal of a long-established institution. There is no doubt that many women, consciously and unconsciously, are struggling with this task. The family, like every other element of human life, is susceptible of progress, and from epoch to epoch its tendencies and aspirations are enlarged, although its duties can never be abrogated and its obligations can never be cancelled. It is impossible to bring about the higher development by any self-assertion or breaking away of the individual will. The new growth in the plant swelling against the sheath, which at the same time imprisons and protects it, must still be the truest type of progress. The family in its entirety must be carried out into the larger life. Its various members together must recognize and acknowledge the validity of the social obligation. When this does not occur we have a most flagrant example of the ill-adjustment and misery arising when an ethical code is applied too rigorously and too conscientiously to conditions which are no longer the same as when the code was instituted, and for which it was never designed. We have all seen parental control and the family claim assert their authority in fields of effort which belong to the adult judgment of the child and pertain to activity quite outside the family life. Probably the distinctively family tragedy of which we all catch glimpses now and then, is the assertion of this authority through all the entanglements of wounded affection and misunderstanding. We see parents and children acting from conscientious motives and with the tenderest affection, yet bringing about a misery which can scarcely be hidden.

Such glimpses remind us of that tragedy enacted centuries ago in Assisi, when the eager young noble cast his very clothing at his father's feet, dramatically renouncing his filial allegiance, and formally subjecting the narrow family claim to the wider and more universal duty. All the conflict of tragedy ensued which might have been averted, had the father recognized the higher claim, and had he been willing to subordinate and adjust his own claim to it. The father considered his son disrespectful and hard-hearted, yet we know St. Francis to have been the most tender and loving of men, responsive to all possible ties, even to those of inanimate nature. We know that by his affections he freed the frozen life of his time. The elements of tragedy lay in the narrowness of the father's mind; in his lack of comprehension and his lack of sympathy with the power which was moving his son, and which was but part of the religious revival which swept Europe from end to end in the early part of the thirteenth century; the same power which built the cathedrals of the North, and produced the saints and sages of the South. But the father's situation was nevertheless genuine; he felt his heart sore and angry, and his dignity covered with disrespect. He could not, indeed, have felt otherwise, unless he had been touched by the fire of the same revival, and lifted out of and away from the contemplation of himself and his narrower claim. It is another proof that the notion of a larger obligation can only come through the response to an enlarged interest in life and in the social movements around us.

The grown-up son has so long been considered a citizen with well-defined duties and a need of "making his way in the world," that the family claim is urged much less strenuously in his case, and as a matter of authority, it ceases gradually to be made at all. In the case of the grown-up daughter, however, who is under no necessity of earning a living, and who has no strong artistic bent, taking her to Paris to study painting or to Germany to study music, the years immediately following her graduation from college are too often filled with a restlessness and unhappiness which might be avoided by a little clear thinking, and by an adaptation of our code of family ethics to modern conditions.

It is always difficult for the family to regard the daughter otherwise than as a family possession. From her babyhood she has been the charm and grace of the household, and it is hard to think of her as an integral part of the social order, hard to believe that she has duties outside of the family, to the state and to society in the larger sense. This assumption that the daughter is solely an inspiration and refinement to the family itself and its own immediate circle, that her delicacy and polish are but outward symbols of her father's protection and prosperity, worked very smoothly for the most part so long as her education was in line with it. When there was absolutely no recognition of the entity of woman's life beyond the family, when the outside claims upon her were still wholly unrecognized, the situation was simple, and the finishing school harmoniously and elegantly answered all requirements. She was fitted to grace the fireside and to add lustre to that social circle which her parents selected for her. But this family assumption has been notably broken into, and educational ideas no longer fit it. Modern education recognizes woman quite apart from family or society claims, and gives her the training which for many years has been deemed successful for highly developing a man's individuality and freeing his powers for independent action. Perplexities often occur when the daughter returns from college and finds that this recognition has been but partially accomplished. When she attempts to act upon the assumption of its accomplishment, she finds herself jarring upon ideals which are so entwined with filial piety, so rooted in the tenderest affections of which the human heart is capable, that both daughter and parents are shocked and startled when they discover what is happening, and they scarcely venture to analyze the situation. The ideal for the education of woman has changed under the pressure of a new claim. The family has responded to the extent of granting the education, but they are jealous of the new claim and assert the family claim as over against it.

The modern woman finds herself educated to recognize a stress of social obligation which her family did not in the least anticipate when they sent her to college. She finds herself, in addition, under an impulse to act her part as a citizen of the world. She accepts her family inheritance with loyalty and affection, but she has entered into a wider inheritance as well, which, for lack of a better phrase, we call the social claim. This claim has been recognized for four years in her training, but after her return from college the family claim is again exclusively and strenuously asserted. The situation has all the discomfort of transition and compromise. The daughter finds a constant and totally unnecessary conflict between the social and the family claims. In most cases the former is repressed and gives way to the family claim, because the latter is concrete and definitely asserted, while the social demand is vague and unformulated. In such instances the girl quietly submits, but she feels wronged whenever she allows her mind to dwell upon the situation. She either hides her hurt, and splendid reserves of enthusiasm and capacity go to waste, or her zeal and emotions are turned inward, and the result is an unhappy woman, whose heart is consumed by vain regrets and desires.

If the college woman is not thus quietly reabsorbed, she is even reproached for her discontent. She............