class to themselves and wears good clothes.

And the like would hold true of servants resenting their employers
intruding upon them in their hours of leisure or entertainments.

If we do not characterise such exclusions as selfish, but rather
respect and sympathise with them, it is because we recognise that the
whole object and _raison d' etre_ of association would in each case be
nullified by the weak-minded admission of the incompatible intruder.

We recognise that if any charge of selfishness would lie, it would lie
against that intruder.

Now if this holds in the case where the interests of religious worship
or music, or family, national, or social life, or recreation and
relaxation after labour are in question, it will hold true even more
emphatically where the interests of intellectual work are involved.

But the feminist will want to argue. She will--taking it as always
for granted that woman has a right to all that men's hands or brains
have fashioned--argue that it is very important for the intellectual
development of woman that she should have exactly the same
opportunities as man. And she will, scouting [rejecting with contempt]
the idea of any differences between the intelligences of man and
woman, discourse to you of their intimate affinity.

It will, perhaps, be well to clear up these points.

The importance of the higher development of woman is unquestionable.