Thus the three elements of our moral constitution do not act in perfect harmony. Force is naturally supreme, and all that women can do is to modify it by affection. Justly conscious of their superiority in strength of feeling, they endeavour to assert their influence in a way which is often attributed by superficial observers to the mere love of power. But experience always teaches them that in a world where the simplest necessaries of life are scarce and difficult to procure, power must belong to the strongest, not to the most affectionate, even though the latter may deserve it best. With all their efforts they can never do more than modify the harshness with which men exercise their authority. And men submit more readily to this modifying influence, from feeling that in the highest attributes of Humanity women are their superiors. They see that their own supremacy is due principally to the material necessities of life, provision for which calls into play the self-regarding rather than the social instincts. Hence we find it the case in every phase of human society that women’s life is essentially domestic, public life being confined to men. Civilization, so far from effacing this natural distinction, tends, as I shall afterwards show, to develop it, while remedying its abuses. Thus the social position of women is in this respect very similar to that of philosophers and of the working classes. And we now see why these three elements should be united. It is their combined action which constitutes the moral or modifying force of society.