nerve centre, where sensation is most acute, and pain and pleasure most
keenly felt. It is not sex disco-ordination that is at the root of our
social unrest; it is the universal disco-ordination which affects even the
world of sex phenomena.

Also it is necessary to note that the line which divides the progressive
sections of our communities, seeking to co-ordinate themselves to the new
conditions of life, from the retrogressive, is not a line running
coincidentally with the line of sex. A George Sand and a Henrik Ibsen
belong more essentially to the same class in the order of modern
development, than either belongs to any class composed entirely of their
own sex. If we divide humanity into classes according to type, in each
division will be found the male with his complementary female. Side by
side with the old harlot at the street corner anxious to sell herself,
stands the old aboriginal male, whether covered or not with a veneer of
civilisation, eager and desiring to buy. Side by side with the parasitic
woman, seeking only increased pleasure and luxury from her relations with
man, stands the male seeking only pleasure and self-indulgence from his
relations with her. Side by side with the New Woman, anxious for labour
and seeking from man only such love and fellowship as she gives, stands the
New Man, anxious to possess her only on the terms she offers. If the
social movement, through which the most advanced women of our day are
attempting to bring themselves into co-ordination with the new conditions
of life, removes them immeasurably from certain types of the primitive
male; the same movement equally removes the new male from the old female.
The sexual tragedy of modern life lies, not in the fact that woman as such
is tending to differ fundamentally from man as such; but that, in the
unassorted confusion of our modern life, it is continually the modified
type of man or woman who is thrown into the closest personal relations with
the antiquated type of the opposite sex; that between father and daughter,