For example. Because willingness to sacrifice is one of the attributes of motherhood, it is too often assumed that the sacrifice of the woman must be for the good of the race. Nature gives to each child two parents; man in his wisdom makes the laws which assign one only, mother or father, as may be most expedient for him,—never both,—and when he discusses racial problems, he is very apt to attribute any shortcomings to the woman, who “has only one task to perform and performs that badly.” He forgets that the child may inherit not only personal qualities but racial poisons from the father as from the mother, and that the liberty he denies the woman in sexual relations (giving as his reason the sacredness of the home and the family) has too often been used by him to the great damage of the race. He forgets, too, that whereas fatherhood is voluntary, motherhood by far too often is not. He adds laws to laws, dealing with factories and workshops, and leaves the mother’s factory—the home—to take its chance in the _sauve-qui-peut_ of industrialism. In Great Britain he contrives a National Health Insurance Act and leaves out altogether from its compulsory provisions the health of the mother in the home, except for maternity benefit. In this same Insurance Act he arranges that the maidens shall pay for the widows, and the women shall pay for the unmarried mothers. And when death has removed the one parent whom the law allows, public provision and private charity alike have seldom any consolation to offer the widow who has lost her dearest, but to remove from her motherly care all or some of the children left to her (now undisputed) ownership. All these cruelties and absurdities are possible because of the subjection of women.