out his deep disapproval of increased knowledge and the freedom of
obtaining the means of subsistence in intellectual fields by woman, and
expresses his vast preference for the uncultured ballet-girl over all types
of cultured and productive labouring womenhood in the universe. A subtle
and profound instinct warns him, that with the increased intelligence and
economic freedom of woman, he, and such as he, might ultimately be left
sexually companionless; the undesirable, the residuary, male old-maids of
the human race.

On the other hand, there is undoubtedly a certain body of females who would
lose, or imagine they would lose, heavily by the advance of woman as a
whole to a condition of free labour and economic independence. That
female, wilfully or organically belonging to the parasite class, having
neither the vigour of intellect nor the vitality of body to undertake any
form of productive labour, and desiring to be dependent only upon the
passive performance of sex function merely, would, whether as prostitute or
wife, undoubtedly lose heavily by any social change which demanded of woman
increased knowledge and activity. (She would lose in two directions: by
the social disapprobation which, as the new conditions became general,
would rest on her; and yet more by the competition of the more developed
forms. She would practically become non-existent.)

It is exactly by these two classes of persons that the objection is raised
that the entrance of woman into the new fields of labour and her increased
freedom and intelligence will dislocate the relations of the sexes; and,
while from the purely personal standpoint, they are undoubtedly right,
viewing human society as a whole they are fundamentally wrong. The loss of
a small and unhealthy section will be the gain of human society as a whole.

In the male voluptuary of feeble intellect and unattractive individuality,