The emancipation of woman has practically ceased to be the freedom which enlarges soul and heart. It is conducted quite officially, like a business, and dogmatically, too, without feeling for the pulsating manifoldness of life, and has become an egoistic self-concentrated campaign. On this account I, and many others of my generation, with many more of the younger generation, stand outside of the movement, although we actively wished, and still wish, for the freedom of woman. The champions of woman's rights, like the champions of other movements for rights, illustrate the truth of the old Swedish saying, that "what we are pursuing is really only a runaway horse attached to our waggon." How blindly the fanatics of woman's rights have rushed by the other needs of the time can be best measured by considering their attitude towards the greatest question of the day--I mean the social question. The old advocates of woman's rights maintain that the adult woman must have the same right as the adult man to "protect" herself, and they ask why the woman is hindered from working because she is married, or because she has children. Protective legislation drives woman from the factories and workshops; and this legislation is very far, they tell us, from meriting the support of women. Women, on the contrary, they say, should demand the same protective legislation for women as for men. They ask for technical instruction and an extended field of work for women. This whole argument is quite logical from the point of view that limitation of woman's labour is opposed to one of the foremost principles of our time,--the self-determination of the individual. This implies the right of the adult woman, as well as the adult man, to choose her own work. Privileges on the ground of sex only hinder the woman from being put on an equality with man before the law. But all these arguments are based on the sophistical notion which perverts the whole feminist movement. The idea is to free woman from the limitations of nature. It involves, too, the other sophistical notion with which capitalistic society meets every demand of protective legislation for men, women, or children. Such legislation is said to be an interference with the individual's right of choice.