(Dorothy Sayers was pretty cool – she wrote mystery stories, hung out with C.S. Lewis, enjoyed a good pipe and sherry, and was one of the first women to graduate from Oxford. Two of her lectures, compiled in a small book (and by ‘small’, I mean a good freaking gust of wind will blow it down to 5th Avenue, so be sure to sit inside the coffee shop when you read it) entitled Are Women Human? are the subject of the following essay.)
I was playing with my friend’s pipe in the bookstore where he’s a manager, alternately staring into the tobacco bowl and pointing the shank at him emphatically. I had just popped it between my teeth when one of our professors walked in. He started for a moment, as this was the first time in our four-year acquaintance he’d seen me with a pipe in my mouth. “Oh,” he said, slightly taken aback, “do you smoke?” “’Course,” I said, in a bald-faced lie. “I’m a good Presbyterian girl.” He laughed. “Just like Dorothy Sayers, huh?”
I knew that Sayers was a good friend of C.S. Lewis and J.R.R. Tolkien, but I hadn’t known that she smoked – or that she was a Presbyterian (she wasn’t). That she smoked is understandable, certainly – a woman who spent a great deal of time with British academics in the 1930s had to learn to like the smell of tobacco, whether it was considered ladylike or not. Since Sayers had already singled herself out by graduating from Oxford, dabbling in popular theology and spending the majority of her time in the company of men (singularly gifted men, at that), she may not have considered pipe-smoking the most extraordinary thing she’d ever done. Being ordinary was never really her scene, so it’s always fascinated me that the ‘ordinariness’ of women should have been a particular theme to emerge from her writing.
It’s that very subject that’s the focus of her essay, ‘Are Women Human?’ In this address, given in 1938 to an unidentified women’s society, she writes that much of the confusion that has lately arisen regarding the role of women in society would be easily dispelled if people would simply refrain from determining the spectrum of women’s interests by their sex. Just because a woman is a woman, it doesn’t follow that she may not wear pants, study Aristotle, or become a mechanic – her essential femaleness is not, in itself, an inhibitor for her doing any of these things. Much has been said about the psychology behind the recent phenomenon of women’s participation in activities that have commonly fallen within the province of men, and Sayers writes that the most popular explanation for their interest is that ‘women are just copying men’.
Her first response is to deny this – certainly, women may be ‘copying’ men in the sense that the men wore pants and went to university first, but (if they are reasonable women) their reason for doing so is that (like men) they find pants more comfortable than skirts, and their particular intellectual interests have compelled them to further study that can only be had in a university. The fact that they’re pursuing a path generally trod by their brothers hasn’t factored into their decision. But even supposing that assertion to be true, what else would you have women do? Sayers asks. The domestic vocations that have traditionally occupied them (i.e., growing and preparing food, managing their estates, designing and manufacturing clothing) have all been appropriated and industrialized by men. Their ‘estates’ have gone from self-sufficient farms to two-bedroom flats. Even if all of them wanted to remain at home and raise their families, the lack of necessity for constant attention to home-maintenance and the inability to comfortably house a large family makes their confinement to the hearth unreasonable.
Moreover, Sayers writes, there’s nothing very extraordinary about a woman’s wishing to pursue a professional (as opposed to a domestic) vocation. While it’s true that many of them choose not to study biomedical engineering or a career in the money market, (and indeed, are not suited to doing so) the appearance of a woman in these fields shouldn’t generate controversy. A common trait is just that – a common trait, not a universal constant. True, most women prefer to marry and raise children – but it doesn’t follow that a woman can or ought not, by virtue of her femininity, to enter academia and business. Women are human beings, like men, and have the same needs and desires that expect fulfillment.
It’s this last point that Sayers belabors to an almost fatiguing degree – ‘women are human beings’. This staggering revelation forms the bedrock principle behind her entire argument and (from the fact that she brings it up every two paragraphs) is the material point that she believes deserves the greatest consideration – the fact that women are human beings. Since women share common physical, intellectual and emotional needs with men, it shouldn’t surprise them (men) that they want to do the same things that men do. They need food, shelter, and exercise; they desire ‘interesting occupation, a reasonable freedom for their pleasures, and a sufficient emotional outlet.’ Women may seek to fulfill these needs and desires in different ways, but the ultimate object remains the same.
This is all very well, and I agree with her – men and woman are both human beings, and certainly share similar desires and interests. My objections are not with her argument per se, but with the suppositions upon which she builds it – first, that there is such a thing as a non-sexual human being (as though one could contemplate a human that was both not-man and not-woman), and second, that it’s by virtue of the similarity of female humanity to male humanity that women ought to be accorded the same respect and opportunities as men.
While both sexes are human, I think it particularly important to the dignity of both to remember that there are male humans and female humans, and that while there’s much we share, there’s much we don’t. Sociologists, feminists, and citizens of the Ivory Tower are very fond of harping on the ‘socialization of the sexes’, and how our differences are greatly exaggerated by the ideals propagated therefrom. This is very true, and has certainly caused trouble in ages past. However, I don’t think it in our best interest, having hit one end of the spectrum, to spin about and go sprinting down to the other end – while society does tend to exaggerate our differences, it didn’t create them. The answer is not to boil each other down to our lowest common denominator and relate from there – it’s to learn how to appreciate one another’s differences and be willing to work within the parameters that they create. To do otherwise degrades the unique qualities of both and fosters the false belief that if we could just rid ourselves of our disparities, there’d be a significant decrease in the amount of friction in many male-female relationships. Our problem is not our differences, but rather the sinfulness that insists upon their mortification for the sake of the individual.
Sayers’ exhaustive illustrations of the many ways in which women are similar to men almost led me to believe that her argument was founded not upon her firm belief that women are human beings, but upon her demonstration that women are human beings in the same way that men are. That is to say, women exemplify their humanity in the same way that men do, therefore, they ought to be afforded the same opportunities and considerations. This is true, certainly – Sayers demonstrates that effectively – but it’s a poor argument, since it unconsciously affirms the very thing that Sayers would like to deny; namely, the superiority of the humanity of men above the humanity of women. If I understood her correctly, she appears to have held male humanity as the standard against which the dignity of female humanity was judged against. It would better serve her purpose to argue that the dignity of women does not lie in the fact that they are human in the same way that men are human, but in the fact that like men, they too bear the image of the living, triune God. While female humanity shares much with her male counterpart, that oughtn’t to be the reason for which she’s granted the right to pursue whatever life she will. To do so is to impose an essential hierarchy (where we are told that, in Christ, none exists) and to hold women to a standard they can’t attain to.
Sayers’ aim in this essay is to establish the point that women, by virtue of their humanity, ought to be accorded every appropriate courtesy and opportunity to express their intrinsic natural needs and desires. They are not superior to men; neither are they inferior, and while the majority of them may choose to satisfy the essential urges of their humanity in a manner different from that of men, it doesn’t follow that all of them must do so. If a woman evinces herself capable of doing a job traditionally performed by a man, she ought to be allowed the opportunity to do it, and not denied on the grounds that she’s a woman. While I have some reservations about the latter part of this thesis, I have no argument with it generally.
My concern lies with the premises supporting the conclusion – the premise that the dignity of women is founded in their shared humanity with men. Sayers’ presence was welcomed in the Inklings’ discussions because she showed herself to be Lewis’ and Tolkien’s intellectual companion, but part of what distinguished it was the fact that hers was a female presence. Her sex set her apart, not because she was a sensitive woman and Lancelyn Green, Barfield, et. al. were a lot of quasi-anencephalic brutes, but because her person, intellect, and conversation all testified to the glory of her Creator and the equanimity with which he dispenses his gifts. While her femininity certainly didn’t determine her opinions on Dante or the method with which she analyzed Malory and Beowulf, its influence leant a perspective and nuance to her interactions with texts and authors, which (judging from the fact that they welcomed her repeatedly over the course of several years) they probably appreciated. She, in turn, likely reaped treasures untold from her fellowship with men who were celebrated for their wisdom and piety as much as their literary accomplishments. These are the sorts of rich rewards that are to be had when men and women take care to respect and appreciate one another’s humanity, not because our similarities make it reasonable, but because we see Christ in our differences.
Le Footnote 