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 diversity, and
not in an equality tending to uniformity, that we are to expect the best
results from the race.

V. Equality of races; or rather a removal of the inequalities, social and
political, arising in the contact of different races by intermarriage.

Perhaps equality is hardly the word to use here, since uniformity is the
thing aimed at; but the root of the proposal is in the dogma we are
considering. The tendency of the age is to uniformity. The facilities of
travel and communication, the new inventions and the use of machinery in
manufacturing, bring men into close and uniform relations, and induce the
disappearance of national characteristics and of race peculiarities. Men,
the world over, are getting to dress alike, eat alike, and disbelieve in