While there are grades in society, the rich and powerful are so animated by the spirit of association—_unitéisme_—that the differences give no offence. Familism, the love of those nearest and dearest, loses its excluding character. The law of social attraction, “while it conserves the ties and affections of the family, will destroy its exclusive interests. Association will mingle it to such an extent with the great communal or phalansterian family that every narrow affection will disappear, that it will find its own interest in that of all, and will attach it sincerely and passionately to the public concern (_chose publique_).”[75] Fourier favored the so-called emancipation of woman, and assigned her a high rank in society. He found the economic, legal, and social position of woman at any given period, or in any country, an exact measure of the true civilization of said period or country. At the same time he was obliged to allow many things which good men generally regard as degrading to woman, as he started from the belief that all natural desires and propensities were good. It is much to be feared that he would practically have abolished marriage and the family, as we now understand these institutions. It is altogether probable that Fourier would have been more successful in his propaganda had his ideas in every respect been more in consonance with the teachings of Christian morality. Fourier was naturally a man of peace. Holding, as he did, that a single experiment would convince the world that his system of phalanxes was the only correct organization, he could not consistently advocate a violent revolution. He believed that the millennium was to dawn in a few years, even within a shorter period than ten years. Once he advised his followers not to purchase real property, as the progress of Fourierism would soon cause it to depreciate in value. His disciples have been disappointed in their hope that men would speedily accept the principles of their master, but they have ever opposed violence. Kaufmann, in his “Schäffle’s Socialism,” thus sums up the chief merits of Fourier’s teachings: “There is a good deal of truth in some of his critical remarks. The importance of co-operative production has been recognized chiefly in consequence of his first pointing out the economical benefits of the association. The narrow-minded fear of wholesale trade, and machinery, too, was in a measure dispelled by Fourier’s unqualified recognition of their value. His remarks on the unnecessary hardships of labor and the evil consequences of excessive toil have had their influence on modern factory-laws for the protection of labor and the shortening of the labor hours. Sanitary reforms, and improvements of the laborer’s homestead, which have become the question of the hour, owe not a little of their origin to the spread of Fourier’s ideas.”