Precisely as the stricter sexual morality made woman’s love more soulful—till she can now claim love’s freedom, since she has a new contribution to make therewith—so the hindering of woman’s external activity dammed up her emotional life. Under the division of labour into a “manly” and a “womanly” field, woman’s peculiar character became more established; her feeling became intensified in the direction in which she is now ready to use it in the immediate service of humanity. Tenderness distinguishes her whole way of thinking and feeling, of wishing and working. Thus has she reached that dissimilarity to man, which she must now maintain in a public capacity. It is as natural as it is fortunate that woman should come forward with her claims to participation in social duties and social rights just in our time, when the idea of interconnection, the sense of solidarity, has become increasingly conscious in every nation, as well as between the nations. For a clearer idea of interconnection will have the effect of saving woman from a number of man’s mistakes; a profounder sense of solidarity from a number of woman’s weaknesses—while the best traits of the womanly character will be invaluable for intensifying the sense of solidarity. The man and woman of the present day have become more sensitive to their own sufferings, and this is the first condition for becoming more sensitive to those of others. But now the problem is also really to intensify and to refine the feeling for others to such a degree that the social organism will no longer be able to endure that any of its members should suffer a hindrance to life in any avoidable way. It is in this respect that woman’s deeper sensitiveness, her richer tenderness, are given their great mission. It is true that—as was remarked in connection with the evolution of love—it is becoming more and more impossible to speak of “man” or “woman” in general, since individualisation makes each sex more and more dissimilar within itself, while development makes them more and more mutually alike. Average women and average men have more understanding than feeling. But when feeling is found in a man, it is more violent and more transitory, whereas it is more intimate and more effective in a woman. The majority of men as of women seldom think. But when man and woman think, man’s method is, as a rule, that of deduction and analysis, woman’s that of intuition and synthesis. She unites instinct and reflection as the poet does: the thought of both forms a connected line of light only in the way that a row of lamps seen in perspective does so. Her actions—like his poems—have the unconscious purpose of inspiration. These general characteristics are reversed, it is true, in many individual cases. It is thus certain that the most conspicuous revelations of Christian charity have occurred in men. This, however, does not alter the fact that “the milk of human kindness” flows more richly in women than in the majority of men.