Next, family education perpetuates divergence of opinions and sentiments, maintains prejudices, favors the development of vanity and selfishness, and tends, by this means, to paralyze the most noble, the most civilizing sentiment--that of universal solidarity. Assuredly, at the present time, many motives may justify family education, but for the good of humanity it is to be desired that parents who sympathize in progressive ideas should assemble their children together to form them for social life, instead of rearing them each by himself. I submit this critical sketch to M. de Girardin in the name of the principle that he has always defended:--_individual dignity and human liberty_. CHAPTER VI. MODERN COMMUNISTS. The Communists hold as the principle of social organization, not _the agrarian law_, as has been charged on them through ignorance or bad faith, but the enjoyment _in common_ of the soil, of implements of labor, and of products. _From each one according to his strength, to each one according to his needs_, is the formula of most among them. It is not our business to examine the social value of this doctrine, but only to show what Communism thinks of woman and her rights. The modern communists may be divided into two classes: the religious and the political. Among the first are the Saint Simonians, the Fusionists and the Philadelphians. Among the second, are the Equalitarians, the Unitarians, the Icarians, etc. The first consider woman as the equal of man. To the others, she is free; among some, with a shade of subordination. The Unitarians, who have drawn largely from Fourier, proclaim woman free, and equal with man. We shall speak here of only a few of the communistic sects, reserving for separate articles what relates to the Saint Simonians and the Fusionists. The Philadelphians, admitting God and the immortality of the soul, lay down these two principles: God is the chief of the social order; Fraternity is the law that governs human relations. Religion, to the Philadelphians, is the practice of Fraternity; Progress is a dogma, Community is the law of the individual before God and conscience. Touching the relations of the sexes and the rights of woman, M. Pecqueur thus expresses himself in his work _La République de Dieu_, pp. 194, 195: "Complete equality of the man and the woman." The Monogamic marriage, intentionally indissoluble as a normal condition; such is the second practical consequence of the dogma of religious fraternity. 1. EQUALITY. "We bring no proofs in evidence of this; _his reason is blotted out by prejudice and his heart chilled by egotism_, who is not impressed at once with the truth of equality.