forms of sexual affection ever exist except among humans very largely
identical in tastes, habits of thought, and moral and physical education.
(In Greece at a certain period (as we have before noted) there does appear
to have been a temporary advance of the male, so far in advance of the
female as to make the difference between them almost immeasurable; but he
quickly fell back to the level of the woman.) Were it possible that the
entrance of woman into the new fields of labour should produce any
increased divergence between man and woman in ideals, culture, or tastes,
there would undoubtedly be a dangerous responsibility incurred by any who
fostered such a movement.

But the most superficial study of human life and the relation of the sexes
negates such a conception.

The two sexes are not distinct species but the two halves of one whole,
always acting and interacting on each other through inheritance, and
reproducing and blending with each other in each generation. The human
female is bound organically in two ways to the males of her society:
collaterally they are her companions and the co-progenitors with her of the
race; but she is also the mother of the males of each succeeding
generation, bearing, shaping, and impressing her personality upon them.
The males and females of each human society resemble two oxen tethered to
one yoke: for a moment one may move slightly forward and the other remain
stationary; but they can never move farther from each other than the length
of the yoke that binds them; and they must ultimately remain stationary or
move forward together. That which the women of one generation are mentally
or physically, that by inheritance and education the males of the next tend
to be: there can be no movement or change in one sex which will not
instantly have its co-ordinating effect upon the other; the males of
tomorrow are being cast in the mould of the women of today. If new ideals,