Any reference to this powerfully written, though most sophistical piece, would be imperfect which should omit its slightly virulent onslaught upon women and the passion which women inspire. The modern drama, he said, being too feeble to rise to high themes, has fallen back on love; and on this hint he proceeds to a censure of love as a poetic theme, and a bitter estimate of women as companions for men, which might have pleased Calvin or Knox in his sternest mood. The same eloquence which showed men the superior delights of the state of nature, now shows the superior fitness of the oriental seclusion of women; it makes a sympathetic reader tremble at the want of modesty, purity, and decency, in the part which women are allowed to take by the infatuated men of a modern community. All this, again, is directed against "that philosophy of a day, which is born and dies in the corner of a city, and would fain stifle the cry of nature and the unanimous voice of the human race" (p. 131). The same intrepid spirits who had brought reason to bear upon the current notions of providence, inspiration, ecclesiastical tradition, and other unlighted spots in the human mind, had perceived that the subjection of women to a secondary place belonged to the same category, and could not any more successfully be defended by reason. Instead of raging against women for their boldness, their frivolousness, and the rest, as our passionate sentimentalist did, the opposite school insisted that all these evils were due to the folly of treating women with gallantry instead of respect, and to the blindness of refusing an equally vigorous and masculine education to those who must be the closest companions of educated man. This was the view forced upon the most rational observers of a society where women were so powerful, and so absolutely unfit by want of intellectual training for the right use of social power. D'Alembert expressed this view in a few pages of forcible pleading in his reply to Rousseau,[355] and some thirty-two years later, when all questions had become political (1790), Condorcet ably extended the same line of argument so as to make it cover the claims of women to all the rights of citizenship.[356] From the nature of the case, however, it is impossible to confute by reason a man who denies that the matter in dispute is within the decision and jurisdiction of reason, and who supposes that his own opinion is placed out of the reach of attack when he declares it to be the unanimous voice of the human race. We may remember that the author of this philippic against love was at the very moment brooding over the New Heloïsa, and was fresh from strange transports at the feet of the Julie whom we know.