Condorcet, Mary Wollstonecraft, George Sand, Owen, Mill--these were feathers on the stream. They indicated the forces that had their source at the centre of social life. That historical movement which produced mother-law probably owed its rise, as well as its fall, to demands of subsistence and property--that is, to economic causes. The decay of the subsequent family system, in which the whole power is concentrated in the male head, is being produced by similar causes. The early communism, and the modes of action and sentiment which it had produced, still practically persisted long after the new system had arisen. In the patriarchal family the woman still had a recognized sphere of work and a recognized right to subsistence. It was not, indeed, until the sudden development of the industrial system, and the purely individualistic economics with which it was associated, at the beginning of the nineteenth century, that women in England were forced to realize that their household industries were gone, and that they must join in that game of competition in which the field and the rules had alike been chosen with reference to men alone. The commercial and industrial system, and the general diffusion of education that has accompanied it, and which also has its roots in economic causes, has been the chief motive force in revolutionizing the status of women; and the epoch of unrestricted competition on masculine lines has been a necessary period of transition.[47] At the present time two great tendencies are visible in our social organization. On the one hand, the threads of social life are growing closer, and organization, as regards the simple and common means of subsistence, is increasing. On the other hand, as regards the things that most closely concern the individual person, the sphere of freedom is being perpetually enlarged. Instead of every man digging a well for his own use and at his own free pleasure, perhaps in a graveyard or a cesspool, we consent to the distribution of water by a central executive. We have carried social methods so far that, instead of producing our own bread and butter, we prefer to go to a common bakery and dairy. The same centralizing methods are extending to all those things of which all have equal need. On the other hand, we exercise a very considerable freedom of individual thought. We claim a larger and larger freedom of individual speech and criticism. We worship any god we choose, after any fashion we choose. The same individual freedom is beginning to invade the sexual relationships. It is extending to all those things in regard to which civilized men have become so variously differentiated that they have no equal common needs. These two tendencies, so far from being antagonistic, cannot even be carried out under modern conditions of life except together. It is only by social co-operation in regard to what is commonly called the physical side of