Taking the desire to love first, woman’s expanding life is making possible for man the expression of an ever better and higher form of affection. To see how this comes about, we must read the present in the light of the past. There was a time when man’s work as well as woman’s was almost all directly connected with the home. He raised wheat, kept cows, pigs, and chickens, hewed timber, built his own house and barn, and gathered his own fuel, while she spun, dyed, wove, sewed, cooked, and cared for the house. Neither was then a specialist. Then came division of labor, which, however, affected man’s work more than woman’s. This made it possible for him to become a farmer, a carpenter, or a coal merchant, and to provide for the needs of his home by the fruits of his specialized labor instead of by direct labor, as he had done in earlier times. To woman there has never come any such privilege. Although her duties are much lightened, she must still be a housekeeper if she would be a home-maker. One explanation that has been given for the differences in the courses that man’s and woman’s activities have taken is that woman is less progressive than man and more opposed to change. Another is that her work is so closely connected with personal needs and has associated with it so much of sentiment that it cannot be delegated to outsiders. Whatever the cause may be, the average married man’s work today has certain distinct advantages over the average married woman’s. It is more varied and more likely to call special talents into play, and it takes him out among people and gives him a broad outlook. If we view the situation in a bargaining spirit, it may seem fair that when man earns the money woman should care for the house. If, however, we consider the amount of life that each is securing from work, the inequalities of the situation become apparent. There is always, to be sure, an occasional man who, recognizing the disabilities under which his wife labors, seeks to equalize matters by accepting a share in home responsibilities and work. The discovery of the necessity for such action, to which neither tradition nor custom points, is a mark of intelligence. The acceptance of the responsibility after it is recognized is the result of an unselfishness of the highest form, to which society does not direct him as it does to activities for the purpose of supporting the family, nor instinct prompt him as it does woman to her self-sacrifices in caring for the family. His recognition of the unequal distribution of life and his efforts at equalization are triumphs of wisdom and love over nature, tradition, and custom.