and in the respect that it is a word of ambiguous meaning.

In accordance with this we have John Stuart Mill making propaganda for
woman suffrage in a tractate entitled the_ Subjection of_ _Women_; we
have a Woman's _Freedom_ League--"freedom" being a question-begging
synonym for "parliamentary franchise"--and everywhere in the
literature of woman's suffrage we have talk of woman's "emancipation";
and we have women characterised as serfs, or slaves--the terms _serfs_
and _slaves_ supplying, of course, effective rhetorical synonyms for
non-voters.

When we have succeeded in getting through these thick husks of untruth
we find that the idea of liberty which floats before the eyes of woman
is, not at all a question of freedom from unequitable legal
restraints, but essentially a question of getting more of the personal
liberty (or command of other people's services), which the possession
of money confers and more freedom from sexual restraints.

The suffragist agitator makes profit out of this ambiguity. In
addressing the woman worker who does not, at the rate which her labour
commands on the market, earn enough to give her any reasonable measure
of financial freedom, the agitator will assure her that the suffrage
would bring her more money, describing the woman suffrage cause to her
as the cause of liberty. By juggling in this way with the two meanings
of "liberty" she will draw her into her toils.

The vote, however, would not raise wages of the woman worker and bring
to her the financial, nor yet the physiological freedom she is
seeking.