This view, which gives to woman the function of one central organ in the social organism and to man the other, does not, however, correspond to the reality. Just as the individual is determined from head to foot by his sex, so also is society from top to bottom bi-sexual; every function of government affects, therefore, all women just as much as all men. At present, however, only the latter possess the power of directly remedying what hinders and furthering what enhances their life, through also taking part in the functions by which they are affected. Since every “cell,” which indirectly or directly makes up the social organism, is male or female, it is unthinkable that a higher organisation of society would not finally of necessity manifest this its bi-sexual character. Like the family—the first “State”—it is probable that the final State will appear as a unity combining the male and female principles. Or, in other words, it will be a “State-marriage,” not as hitherto merely a State-celibacy! Simply by performing the functions themselves, instead of allowing the male cells to do so on their behalf, the female cells may now as members of society experience their highest possible life-enhancement. So long as women were content to let men represent them, woman’s non-enfranchisement did not disturb the well-being of the organism. Now, on the other hand, the disturbance has set in and can be removed only by change. But what the health of the organism demands in the highest degree, is that—when the female cells begin to perform their social functions—they should preserve their sexual character, for otherwise no higher form of development would be attained. Not the male sex, but the government of society may with truth be likened to its brain, as representation may be compared with its nervous system. The society of the present day suffers from one-sided paralysis, so long as half of it is excluded from the possibility of making known its needs through the nervous system. And society suffers from this condition just as much as the body would from a corresponding state. We can best see this by observing that society where the whole body is paralysed and only the head acts, namely Russia. There only the wounds bear witness that the organism as a whole is alive. But all the societies of Europe now include within themselves a Russia, that part of the community which Camilla Collet rightly called “the Camp of Silence.” From the same inner necessity that prompted a number of the men in those countries whose condition once was like that of Russia to shake off the care of a parental government and take upon themselves the liberty of making known their own needs, of themselves deciding the conditions for their well-being, must women—and the labouring classes—win this right. This does not mean that the female half will work more perfectly or with less danger than the male. But it means that the whole organism will work more, will fare better, and will