But let us reflect that we have here a principle which properly
understood, embraces in its purview all mankind, and not mankind only
but also the lower animals. That is to say, we have here a principle,
which consistently followed out, would make of every man and woman _in
primis [at first]_ a socialist; then a woman suffragist; then a
philo-native, negrophil, and an advocate of the political rights of
natives and negroes; and then, by logical compulsion ant
anti-vivisectionist, who accounts it _unjust_ to experiment on an
animal; a vegetarian, who accounts it _unjust_ to kill animals for
food; and findly one who, like the Jains, accounts it unjust to take
the life of even verminous insects.

If we accept this principle of egalitarian equity as of absolute
obligation, we shall have to accept along with woman's suffrage all
the other "isms" believed in, and agitated for, by the cranks who are
so numerously represented in the ranks of woman suffragists.

If, on the other hand, we accept the doctrine of egalitarian equity
with the qualification that it shall apply only so far as what it
enjoins is conformable to public advantage, we shall again make
expediency the criterion of the justice of woman's suffrage.

Before passing on it will be well to point out that the argument from
Justice meets us not only in the form that Justice requires that woman
should have a vote, but also in all sorts of other forms. We encounter
it in the writings of publicists, in the formula _Taxation_ _carries
with it a Right to Representation_; and we encounter it in the
streets, on the banners of woman suffrage processions, in the form
_Taxation without Representation is Tyranny_.