If it be true that immediate, “blind,” erotic attraction is most instinctively correct in choice, then the present comrade life of young people and the increased clear-sightedness which it gives, as well as the increasing erotic idealism of young girls, are not unconditionally advantageous to the new race. The question is, however, still undecided. Here it may only be emphasised that the young girl of to-day, in spite of all intellectual development, is still won always by powerful spiritual-sensual love, which the woman movement has too long considered as a negligible quantity. Under the influence of the doctrine of evolution, young girls begin to understand that their value as members of society depends essentially upon their value for the propagation of mankind; all the more they realise the duty of physical culture which will enable them to fulfil this function better; they no longer consider their erotic longing as impure and ugly but as pure and beautiful. It is out of this soul condition that the different movements for the protection of mothers and children, theoretically considered, have proceeded. These are at present the most important “woman movements,” although unrecognised by the older woman movement. And this older movement has not yet recognised the fact that, because of present marriage conditions, the degenerate, uneducated, decrepit, have greater opportunity for propagating the race, both within and outside of marriage, than the young, sound, pure-minded, and loving; that it can therefore _be no sin_, from the point of view of the race, if the latter become parents without marriage, nor should it be a subject of shame from the social point of view. All women’s rights have little value, until this one thing is attained: that a woman who through her illegitimate motherhood has lost nothing of her personal worth, but on the contrary has proved it, does not forfeit social esteem. Our time can point to women who have been typical of the reform tendencies of the century in this respect. Some of these women, if they really accomplished the unprecedented task of “a child and a work,” have drawn their strength for the task out of precisely the commonplace, homely qualities and sterling virtues, contrary to which they believed they were acting when they became mothers, driven by a power greater than their _conscious_ personality. Others again became mothers with the consent of their whole personality. They were clear that they thus made use of the masculine rights and freedom which feminism first brought home to women. And although many advocates of women’s rights refrain from such consequences of their ideas, the women who in other respects determine their conduct of life by their own free personal choice recognise that this, their _real_ “emancipation,” is a fruit of the woman movement.