Looking at the relation of this theory to other parts of the Positive system, we shall see that it follows from the great principle which dominates every other social problem, the principle of separating spiritual and temporal power. That Woman’s life should be concentrated in her family, and that even there her influence should be that of persuasion rather than that of command, is but an extension of the principle which excludes the spiritual power from political administration. Women, as the purest and most spontaneous of the moral forces of society, are bound to fulfil with rigorous exactness all the conditions which the exercise of moral force demands. Effectually to perform their mission of controlling and guiding our affections, they must abstain altogether from the practical pursuits of the stronger sex. Such abstinence, even when the arrangements of society may leave it optional, is still more desirable in their case than in the case of philosophers. Active life, incompatible as it is with the clearness and breadth of philosophic speculation, is even more injurious to delicacy of feeling, which is women’s highest claim to our respect and the true secret of their influence. The philosophic spirit is incompatible with a position of practical authority, because such a position occupies the mind with questions of detail. But to purity of feeling it is even more dangerous, because it strengthens the instincts of power and of gain. And for women it would be harder to avoid the danger of such a position than for men. Abounding as they do in sympathy, they are generally deficient in energy, and are therefore less able to withstand corrupting influences. The more we examine this important subject, the clearer it becomes that the present condition of women does not hamper them in their true work; that, on the contrary, it is well calculated to develop and even improve their highest qualities. The natural arrangements of society in this as in other respects are far less faulty than certain blind declaimers would have us believe. But for the existence of strong material forces, moral force would soon deteriorate, because its distinctive purpose would be gone. Philosophers and proletaries would soon lose their intellectual and moral superiority by the acquisition of power. On women its effect would be still more disastrous. From instances in the upper classes of society, where wealth gives them independence, and sometimes unfortunately even power, we see but too clearly what the consequences would be. And this is why we have to look to the poorer classes for the highest type of womanly perfection. With the people sympathy is better cultivated, and has a greater influence upon life. Wealth has more to do with the moral degradation of women among the privileged classes than even idleness and dissipation. [The position of the sexes tends to differentiation rather than identity]