Sex class is so deep as to be invisible. Or it may appear as a superficial inequality, one that can be solved by merely a few reforms, or perhaps by the full integration of women into the labor force. But the reaction of the common man, woman, and child—“That? Why you can’t change that! You must be out of your mind!”—is the І closest to the truth. We are talking about something every I bit as deep as that. This gut reaction—the assumption that, even when they don’t know it, feminists are talking about changing a fundamental biological condition—is an honest one. That so profound a change cannot be easily fit into traditional categories of thought, e. g., “political,” is not because these categories do not apply but because they are not big enough: radical feminism bursts through them. If there were another word more all-embracing than revolution we would use it.

Until a certain level of evolution had been reached and technology’had achieved its present sophistication, to question fundamental biological conditions was insanity. Why should a woman give up her precious seat in the cattle car for a bloody struggle she could not hope to win? But, for the first time in some countries, the precon­ditions for feminist revolution exist—indeed, the situation is beginning to demand such a revolution.

The first women are fleeing the massacre, and, shak-

ing and tottering, are beginning to find each other. Their first" move is a careful joint observation, to resensitize a fractured consciousness. This is painful: No matter how many levels of consciousness one reaches, the problem always goes deeper. It is everywhere. The division yin and yang pervades all culture, history, economics, nature itself; modern Western versions of sex discrimination are only the most recent layer. To so heighten one’s sensitivity to sexism presents problems far worse than the black militant’s new awareness of racism: Feminists have to question, not just all of Western culture, but the organi­zation of culture itself, and further, even the very or­ganization of nature. Many women give up in despair: if that’s how deep it goes they don’t want to know. Others continue strengthening and enlarging the movement, their painful sensitivity to female oppression existing for a pur­pose: eventually to eliminate it.

Before we can act to change a situation, however, we must know how it has arisen and evolved, and through what institutions it now operates. Engels’ “[We must] examine the historic succession of events from which the antagonism has sprung in order to discover in the condi­tions thus created the means of ending the conflict.” For feminist revolution we shall need an analysis of the dy­namics of sex war as comprehensive as the Marx-Engels analysis of class antagonism was for the economic revolu­tion. More comprehensive. For we are dealing with a larger problem, with an oppression that goes back beyond recorded history to the animal kingdom itself.

In creating such an analysis we can learn a lot from Marx and Engels: Not their literal opinions about women —about the condition of women as an oppressed class they know next to nothing, recognizing it only where it over­laps with economics—but rather their analytic method.

Marx and Engels outdid their socialist forerunners in that they developed a method of analysis which was both dialectical and materialist. The first in centuries to view history dialectically, they saw the world as process, a

natural flux of action and reaction, of opposites yet in­separable and interpenetrating. Because they were able to perceive history as movie rather than as snapshot, they attempted to avoid falling into the stagnant “metaphys­ical” view that had trapped so many other great minds. (This sort of analysis itself may be a product of the sex division, as discussed in Chapter 9.) They combined this view of the dynamic interplay of historical forces with a materialist one, that is, they attempted for the first time to put historical and cultural change on a real basis, to trace the development of economic classes to organic causes. By understanding thoroughly the mechanics of history, they hoped to show men how to master it.

Socialist thinkers prior to Marx and Engels, such as Fourier, Owen, and Bebel, had been able to do no more than moralize about existing social inequalities, positing an ideal world where class privilege and exploitation should not exist—in the same way that early feminist thinkers posited a world where male privilege and ex­ploitation ought not exist—by mere virtue of good will. In both cases, because the early thinkers did not really understand how the social injustice had evolved, main­tained itself, or could he eliminated, their ideas existed in a cultural vacuum, utopian. Marx and Engels, on the other I hand, attempted a scientific approach to history. They traced the class conflict to its real economic origins, pro­jecting an economic solution based on objective economic preconditions already present: the seizure by the prole­tariat of the means of production would lead to a com­munism in which government had withered away, no longer needed to repress the lower class for the sake of the higher. In the classless society the interests of every individual would be synonymous with those of the larger society.

But the doctrine of historical materialism, much as it was a brilliant advance over previous historical analysis, was not the complete answer, as later events bore out. For though Marx and Engels grounded their theory in reality,

it was only a partial reality. Here is Engels’ strictly eco­nomic definition of historical materialism from Socialism: Utopian or Scientific:

Historical materialism is that view of the course of history which seeks the ultimate cause and the great moving power of all historical events in the economic development of society, in the changes of the modes of. production and ex­change, in the consequent division of society into distinct classes, and in the struggles of these classes against one another. (Italics mine)

Further, he claims:

. . . that all past history with the exception of the primitive stages was the history of class struggles; that these warring classes of society are always the products of the modes of pro­duction and exchange—in a word, of the economic conditions of their time; that the economic structure of society always furnishes the real basis, starting from which we can alone work out the ultimate explanation of the whole superstructure of juridical and political institutions as well as of the religious, philosophical, and other ideas of a given historical period. (Italics mine)

It would be a mistake to attempt to explain the oppres­sion of women according to this strictly economic inter­pretation. The class analysis is a beautiful piece of work, but limited: although correct in a linear sense, it does not go deep enough. There is a whole sexual substratum of the historical dialectic that Engels at times dimly per­ceives, but because he can see sexuality only through an economic filter, reducing everything to that, he is unable to evaluate in its own right

Engels did observe that the original division of labor was between man and woman for the purposes of child – breeding; that within the family the husband was the owner, the wife the means of production, the children the labor; and that reproduction of the human species was an important economic system distinct from the means of production.[1]

But Engels has been given too much credit for these scattered recognitions of the oppression of women as a class. In fact he acknowledged the sexual class system only where it overlapped and illuminated his economic construct. Engels didn’t do so well even in this respect. But Marx, was worse: There is a growing recognition of Marx’s bias against women (a cultural bias shared by Freud as well as all men of culture), dangerous if one attempts to squeeze feminism into an orthodox Marxist framework—freezing what were only incidental insights of Marx and Engels about sex class into dogma. Instead, we must enlarge historical materialism to include the strictly Marxian, in the same way that the physics of relativity did not invalidate Newtonian physics so much as it drew a circle around it, limiting its application—but only through comparison—to a smaller sphere. For an eco­nomic diagnosis traced to ownership of the means of production, even of the means of reproduction, does not explain everything. There is a level of reality that does not stem directly from economics.

The assumption that, beneath economics, reality is psy – chosexual is often rejected as ahistorical by those who accept a dialectical materialist view of history because it seems to land us back where Marx began: groping through a fog of utopian hypotheses, philosophical systems that might be right» that might be wrong (there is no way to tell), systems that explain concrete historical develop­ments by a priori categories of thought; historical materi­alism, however, attempted to explain “knowing” by “being” and not vice versa.

But there is still an untried third alternative: We can attempt to develop a materialist view of history based on sex itself.

THE DIALECTIC OF SEX

The early feminist theorists were to a materialist view of sex what Fourier, Bebel, and Owen were to a materi­alist view of class. By and large, feminist theory has been as inadequate as were the early feminist attempts to correct sexism. This was to be expected. The problem is so immense that, at first try, only the surface could be skimmed, the most blatant inequalities described. Simone de Beauvoir was the only one who came close to—who perhaps has done—the definitive analysis. Her profound work The Second Sex—which appeared as recently as the early fifties to a world convinced that feminism was dead —for the first time attempted to ground feminism in its historical base. Of all feminist theorists De Beauvoir is the most comprehensive and far-reaching, relating femi­nism to the best ideas in our culture.

It may be this virtue is also her one failing: she is almost too sophisticated, too knowledgeable. Where this becomes a weakness—and this is still certainly debat­able—is in her rigidly existentialist interpretation of fem­inism (one wonders how much Sartre had to do with this). This in view of the fact that all cultural systems, including existentialism, are themselves determined by the sex dualism. She says:

Man never thinks of himself without thinking of the Other; he views the world under the sign of duality which is not in the first place sexual in character. But being different from man, who sets himself up as the Same, it is naturally to the category of the Other that woman is consigned; the Other includes woman. (Italics mine.)

Perhaps she has overshot her mark: Why postulate a fundamental Hegelian concept of Otherness as the final explanation—and then carefully document the biological and historical circumstances that have pushed the class “women” into such a category—when one has never seri­ously considered the much simpler and more likely possibility that this fundamental dualism sprang from the sexual division itself? To posit a priori categories of thought and existence—-“Otherness,” “Transcendence,” “Immanence”—into which history then falls may not be necessary. Marx and Engels had discovered that these philosophical categories themselves grew out of history.

Before assuming such categories, let us first try to de­velop an analysis in which biology itself—procreation— is at the origin of the dualism. The immediate assump­tion of the layman that the unequal division of the sexes is “natural” may be well-founded. We need not immedi­ately look beyond this. Unlike economic class, sex class sprang directly from a biological reality: men and women were created different, and not equally privileged. Al­though, as De Beauvoir points out, this difference of itself did not necessitate the development of a class system— the domination of one group by another—the reproduc­tive functions of these differences did. The biological fam­ily is an inherently unequal power distribution. The need for power leading to the development of classes arises from the psychosexual formation of each individual ac­cording to this basic imbalance, rather than, as Freud, Norman O. Brown, and others have, once again overshoot­ing their mark, postulated, some irreducible conflict of Life against Death, Eros vs. Thanatos.

The biological family—the basic reproductive unit of male/female/infant, in whatever form of social organiza – ion—is characterized by these fundamental—if not im­mutable—facts:

1) That women throughout history before the advent of birth control were at the continual mercy of their biology—menstruation, menopause, and “female ills,” constant painful childbirth, wetnursing and care of infants, all of which made them dependent on males (whether brother, father, husband, lover, or clan, government, com­munity-at-large) for physical survival.

2) That human infants take an even longer time to grow up than animals, and thus are helpless and, for some short period at least, dependent on adults for physical survival.

3) That a basic mother/child interdependency has ex­isted in some form in every society, past or present, and thus has shaped the psychology of every mature female and every infant

4) That the natural reproductive difference between the sexes led directly to the first division of labor at the origins of class, as well as furnishing the paradigm of caste (discrimination based on biological characteristics).

These biological contingencies of the human family can­not be covered over with anthropological sophistries. Any­one observing animals mating, reproducing, and caring for their young will have a hard time accepting the “cul­tural relativity” line. For no matter how many tribes in Oceania you can find where the connection of the father to fertility is not known, no matter how many matrilin – eages, no matter how many cases of sex-role reversal, male housewifery, or even empathic labor pains, these facts prove only one thing: the amazing flexibility of hu­man nature. But human nature is adaptable to something, it is, yes, determined by its environmental conditions. And the biological family that we have described has existed everywhere throughout time. Even in matriarchies where woman’s fertility is worshipped, and the father’s role is unknown or unimportant, if perhaps not on the genetic father, there is still some dependence of the female and the infant on the male. And though it is true that the nuclear family is only a recent development, one which, as I shall attempt to show, only intensifies the psychological penalties of the biological family, though it is true that throughout history there have been many variations on this biological family, the contingencies I have described existed in all of them, causing specific psychosexual dis­tortions in the human personality.

But to grant that the sexual imbalance of power is bi­ologically based is not to lose our case. We are no longer just animals. And the Kingdom of Nature does not reign absolute. As Simone de Beauvoir herself admits:

The theory of historical materialism has brought to light some important truths. Humanity is not an animal species, it is a

historical reality. Human society is an antiphysis—in a sense it is against nature; it does not passively submit to the presence of nature but rather takes over the control of nature on its own behalf. This arrogation is not an inward, subjective opera­tion; it is accomplished objectively in practical action.

Thus, the “natural” is not necessarily a “human” value. Humanity has begun to outgrow nature: we can no longer justify the maintenance of a discriminatory sex class sys­tem on grounds of its origins in Nature. Indeed, for prag­matic reasons alone it is beginning to look as if we must get rid of it (see Chapter 10).

The problem becomes political, demanding more than a comprehensive historical analysis, when one realizes that, though man is increasingly capable of freeing him­self from the biological conditions that created his tyranny over women and children, he has little reason to want to give this tyranny up. As Engels said, in the context of economic revolution:

It is the law of division of labor that lies at the basis of the division into classes [Note that this division itself grew out of a fundamental biological division]. But this does not prevent the ruling class, once having the upper hand, from consolidat­ing its power at the expense of the working class, from turning its social leadership into an intensified exploitation of the masses*

Though the sex class system may have originated in fun­damental biological conditions, this does not guarantee once the biological basis of their oppression has been swept away that women and children will be freed. On the contrary, the new technology, especially fertility con­trol, may be used against them to reinforce the en­trenched system of exploitation.

So that just as to assure elimination of economic classes requires the revolt of the underclass (the proletariat) and, in a temporary dictatorship, their seizure of the means of production, so to assure the elimination of sex­

ual classes requires the revolt of the underclass (women) and the seizure of control of reproduction: not only the full restoration to women of ownership of their own bodies, but also their (temporary) seizure of control of human fertility—the new population biology as well as all the social institutions of childbearing and childrearing. And just as the end goal of socialist revolution was not only the elimination of the economic class privilege but of the economic class distinction itself, so the end goal of femi­nist revolution must be, unlike that of. the first feminist movement, not just the elimination of male privilege but of the sex distinction itself: genital differences between ” human beings would no longer matter culturally. (A re­version to an unobstructed pansexuality—Freud’s “poly­morphous perversity”—would probably supersede hetero/ homo/bi-sexuality.) The reproduction of the species by one sex for the benefit of both would be replaced by (at least the option of) artificial reproduction: children would be bom to both sexes equally, or independently of either, however one chooses to look at it; the dependence of the child on the mother (and vice versa) would give way to a greatly shortened dependence on a small group of others in general, and any remaining inferiority to adults in physi­cal strength would be compensated for culturally. The divi­sion of labor would be ended by the elimination of labor altogether (cybernation). The tyranny of the biological family would be broken.

And with it the psychology of power. As Engels claimed for strictly socialist revolution:

The existence of not simply this or that ruling class but of any ruling class at all [will have] become an obsolete anachronism.

That socialism has never come near achieving this predi­cated goal is not only the result of unfulfilled or misfired economic preconditions, but also because the Marxian analysis itself was insufficient: it did not dig deep enough to the psychosexual roots of class. Marx was onto some­thing more profound, than he knew when he observed that the family contained within itself in embryo all the antagonisms that later develop on a wide scale within the society and the state. For unless revolution uproots the basic social organization, the biological family—the vinculum through which the psychology of power can al­ways be smuggled—the tapeworm of exploitation will never be annihilated. We shall need a sexual revolution much larger than—inclusive of—a socialist one to truly eradicate all class systems.

* * *

I have attempted to take the class analysis one step, further to its roots in the biological division of the sexes. We have not thrown out the insights of the socialists; on the contrary, radical feminism can enlarge their analysis, granting it an even deeper basis in objective conditions and thereby explaining many of its insolubles. As a first step in this direction, and as the groundwork for our own analysis we shall expand Engels’ definition of historical materialism. Here is the same definition quoted above now rephrased to include the biological division of the sexes for the purpose of reproduction, which lies at the origins of class:

Historical materialism is that view of the course of history which seeks the ultimate cause and the great moving power of all historic events in the dialectic of sex: the division of society into two distinct biological classes for procreative re­production, and the struggles of these classes with one another; in the changes in the modes of marriage, reproduction and childcare created by these struggles; in the connected develop­ment of other physically-differentiated classes [castes]; and in the first division of labor based on sex which developed into the [economic-cultural] class system.

And here is the cultural superstructure, as well as the economic one, traced not just back to (economic) class, but all the way back to sex:

All past history [note that we can now eliminate “with the ex­ception of primitive stages”] was the history of class struggle. These warring classes of society are always the product of the modes of organization of the biological family unit for repro­duction of the species, as well as of the strictly economic modes of production and exchange of goods and services. The sexual-reproductive organization of society always furnishes the real basis, starting from which we can alone work out the ultimate explanation of the whole superstructure of economic, juridical and political institutions as well as of the religious, philosophical and other ideas of a given historical period.

And now Engels’ projection of the results of a materialist approach to history is more realistic:

The whole sphere of the conditions of life which environ man and have hitherto ruled him now comes under the dominion and control of man who for the first time becomes the real conscious Lord of Nature, master of his own social organiza­tion.

In the following chapters we shah assume this defini­tion of historical materialism, examining the cultural in­stitutions that maintain and reinforce the biological family (especially its present manifestation, the nuclear family) and its result, the power psychology, an aggressive chau­vinism now developed enough to destroy us. We shall in­tegrate this with a feminist analysis of Freudianism: for Freud’s cultural bias, like that of Marx and Engels, does not invalidate his perception entirely. In fact, Freud had insights of even greater value than those of the socialist theorists for the building of a new dialectical materialism based on sex. We shall attempt, then, to correlate the best of Engels and Marx (the historical materialist approach) with the best of Freud (the understanding of the inner man and woman and what shapes them) to arrive at a solution both political and personal yet grounded in real conditions. We shall see that Frebd observed the dynam­ics of psychology correctly in their immediate social con­text, but because the fundamental structure of that social context was basic to all humanity—to different degrees— it appeared to be nothing less than an absolute existential condition which it would be insane to question—forcing Freud and many of his followers to postulate a priori constructs like the Death Wish to explain the origins of these universal psychological drives. This in turn made the sicknesses of humanity irreducible and uncurable— which is why his proposed solution (psychoanalytic ther – apy), a contradiction in terms, was so weak compared to the rest of his work, and such a resounding failure in practice—causing those of sodal/political sensibility to reject not only his therapeutic solution, but his most pro­found discoveries as well.