any reform is practicable that would bring the outward visible sign, the monogamic matrimonial relations of a wedded pair, into perfect harmony under all circumstances, with their inward attraction and affection for each other!
The institution of matrimony is founded altogether upon the supposition or knowledge of the fact that the interests of the perpetuating and perfecting of the race require a certain supervision by the community of the impulse of procreation, as I have attempted to prove above. But the fact that this institution has assumed the form of an union between two parties to last as long as they both shall live, this fact is no outcome of the interests of the species, it is not a vital condition of the kind, consequently is not produced by the impulse for its preservation, but it is a direct result of the economic organization of society and therefore probably as transitory as this organization. The conviction that matrimony must assume the form of monogamy, a conviction perhaps only semi-conscious, but still distinct enough to be formulated in laws and customs, was produced probably by this train of reasoning: in a society which has no fellowship in the production, distribution and consumption of wealth, that is, in a society without any economic solidarity, in which every one toils and cares for himself alone and sees with unconcern his neighbor perish by his side, the children would starve if the parents did not bring them up. The mother can not carry alone the burden of the children's support, because in this egotistical society man will misuse his superior strength to crowd and push woman, as she is the weaker, out of all the light and more remunerative positions for earning a livelihood, that is, all for which she is fitted, to such an extent that she can hardly support herself by her own toil, to say nothing of supporting her children. The father must be compelled therefore, to aid the mother in carrying this burden. But
