The poet who here in the North shattered with a blow the archaic conventional ideal of woman who sacrificed herself in all circumstances, was Ibsen when he sent Nora out away from her husband and children in order to fulfill the duties toward herself; when by means of "Ghosts" he etched into the moral consciousness the idea that a woman's fidelity to her own personality is more significant for the welfare of others as well as of herself than her fidelity to conventional conceptions of morality. And Ibsen has always been the annunciator of the freedom under one's own responsibility which is the key to individualism. Long has man listened, only in part has he understood. And no consciousness is in this respect more hermetically sealed than that of certain woman's rights advocates! That all women should have the same rights as men, this is all that they mean in their talk about the freeing of the woman's personality. They forget that the right to be what she wishes entails often for the woman, as for the man, the obligation to suppress that which she really is by nature and feeling. They forget that the personality has deeper claims than the right to work. They overlook the infinite variety of shades of feeling, thought and character which caused the demand of solidarity in opinions and actions, among the women active in the woman question, to degenerate into suppression of woman's individuality. Certainly it is true that united action is still necessary in order that woman may obtain the rights which she still lacks. But all compulsory mobilized action is here more dangerous than elsewhere; because for the advance of the woman question in the deepest sense it is essential precisely that the different feminine individualities show their useful faculties as freely as possible in the different fields of activity. The conventionality which is a menace in the woman question betrays itself, not only in exaggerated demands for solidarity, but also in the mode of treating the objections of the opposition. It reveals itself in the lack of comprehension of the fact that the woman question, particularly in what concerns the labor field, now intersects on all sides the path of the social question. It especially evinces itself in the inability to understand how the woman question, as it advances in its evolution, becomes more complex, and how thereby, ever greater difficulties arise in taking an absolute position in the questions connected with it.