Adapted from Women and Economics by Charlotte Perkins Gilman (1898)

All our virtues can be traced and accounted for. The great main stem of them all, what we call "love," is merely the first condition of social existence. It is cohesion, working among us at the constituent particles of society. Without some attraction to hold us together, we should not be able to hold together; and this attraction, as perceived by our consciousness, we call love.

The virtue of obedience consists in the surrender of the individual will, so often necessary to the common good; and it stands highest in military organization, wherein great numbers of men must act together against their personal interests, even to the sacrifice of life, in the service of the community. As we have grown into fuller social life, we have slowly and experimentally, painfully and expensively, discovered what kind of man was the best social factor. The type of a satisfactory member of society today is a man self-controlled, kind, gentle, strong, wise, brave, courteous, cheerful, true. In the Middle Ages, strong, brave, and true would have satisfied the demands of the time. We now require for our common good a larger range of qualities, a more elaborate moral organization. All this is a simple, evolutionary process of social life, and should have involved no more confusion, effort, and pain than any other natural process.

In the passage above, the author argues what about social life?

Adapted from Women and Economics by Charlotte Perkins Gilman (1898)

Away back in that early beginning, by dividing the economic conditions of women and men, we have divided their psychic development, and built into the constitution of the race the irreconcilable elements of these diverse characters. The incongruous behavior of this cross-bred product is the riddle of human life. We ourselves, by maintaining this artificial diversity between the genders, have constantly kept before us the enigma which we found so hard to solve, and have preserved in our own characters the confusion and contradiction which is our greatest difficulty in life.

The largest and most radical effect of restoring women to economic independence will be in its result in clarifying and harmonizing the human soul. With a homogeneous nature bred of two parents in the same degree of social development, we shall be able to feel simply, to see clearly, to agree with ourselves, to be one person and master of our own lives, instead of wrestling in such hopeless perplexity with what we have called "man's dual nature." Marry a civilized man to a primitive savage, and their child will naturally have a dual nature. Marry an Anglo-Saxon to an African or Oriental, and their child has a dual nature. Marry any man of a highly developed nation, full of the specialized activities of his race and their accompanying moral qualities, to the carefully preserved, rudimentary female creature he has so religiously maintained by his side, and you have as result what we all know so well,–the human soul in its pitiful, well-meaning efforts, its cross-eyed, purblind errors, its baby fits of passion, and its beautiful and ceaseless upward impulse through all this wavering.

According to the author, what is to blame for humans suffering the "greatest difficulty in life"?