I have said that the women who are in the movement are craving two things, knowledge and scope. Many of those who are obstructing the movement are loud in their professions that they, too, want women to know more—about “womanly” matters; that they, too, desire that women should be allowed to do—what they are “fit” for. And when the inquirer asks what is womanly, and who is to be the arbiter, the reactionary replies, with a pitying smile, that it is surely not necessary at this period in the world’s history to ask what is womanly, and that the inquirer is rather perverse than honest; that human nature is the same all the world over, and much more particularly female human nature; that wise men down all the ages have written books showing that women are instinctive rather than logical, governed by the emotions, devoted to the individual and regardless of the whole, incapable of concerted action; and that these properties of woman, at any rate of normal woman, are specially devised by Nature for the making of good mothers and for nothing else, and that, moreover, the burden of motherhood which Nature has imposed upon women is so great that they have, or should have, no time or capacity for anything outside the exercise of that function. I wish to declare at the outset that in my opinion any speculations about women, any schemes for their education and their life-conditions which do not take into account the fact that they alone can be the mothers of the race, are thereby rendered worthless and foolish. We have not to consider one generation only; even if some philosophers desire to do so, and if individuals here and there, as they do and always will, achieve it, the greatest of all impulses will drive to reproduction, and the strongest of all desires, after those for self-preservation and self-fulfilment (and frequently even before these), will be the desire of re-living in the children and re-living better than now. I use the word re-living not to mean that there is any survival of the conscious personality of the individual in successive generations, but to suggest the imaginative and purely altruistic contemplation of future generations which shall reap where we have sown; this, I believe, is one of the deepest and purest of those motive forces which lie beyond explanation or justification. And when I have said this is my opinion, I wish to add that in a large and varied experience of the so-called feminist movement, in England and abroad, I have found the importance of motherhood more fully understood and more religiously proclaimed by the women in the movement than by any other women. That they are in revolt against much that law and custom have laid upon motherhood is undoubted; also that they understand motherhood in a far wider sense than the vulgar one, and that they do not regard it as a specialised or vocational affair. It has been customary to divide female humans into women and mothers; this is altogether false.