c kingdoms, and in the age of the Caesars. What today is called
by many the emancipation of woman would ultimately end in the dissolution
of the family, and, if carried out, render poor service to the majority
of women. If man and woman were placed entirely on the same level, and if
in the competition between the two sexes nothing but an actual
superiority should decide, it is to be feared that woman would soon be
relegated to a condition as hard as that in which she is found among all
barbarous nations. It is precisely family life and higher civilization
that have emancipated woman. Those theorizers who, led astray by the dark
side of higher civilization, preach a community of goods, generally
contemplate in their simultaneous recommendation of the emancipation of
woman a more or less developed form of a community of wives. The grounds
of the two institutions are very similar." (Roscher's Political Economy,
p. 250.) Note also that difference in costumes of the sexes is least
apparent among lowly civilized peoples.]--One of the most striking
features in our progress from barbarism to civilization is the proper
adjustment of the work for men and women. One test of a civilization is
the difference of this work. This is a question not merely of division of
labor, but of differentiation with regard to sex. It not only takes into
account structural differences and physiological disadvantages, but it
recognizes the finer and higher use of woman in society.

The attainable, not to say the ideal, society requires an increase rather
than a decrease of the differences between the sexes. The differences may
be due to physical organization, but the structural divergence is but a
faint type of deeper separation in mental and spiritual constitution.
That which makes the charm and power of woman, that for which she is
created, is as distinctly feminine as that which makes the charm and
power of men is masculine. Progress requires constant differentiation,
and the line of this is the development of each sex in its special
functions, each being true to the highest ideal for itself, which is not
that the woman should be a man, or the man a woman. The enjoyment of
social life rests very largely upon the encounter and play of the subtle
peculiarities which mark the two sexes; and society, in the limited sense
of the word, not less than the whole structure of our civilization,
requires the development of these peculiarities. It is in diversit