Those who can work only in crowds receive their significance _exactly because of their collective work_. They push aside the “individual emancipation” which they do not need for their own part, since they have no individuality to emancipate. But by diligent and efficient work they succeed in securing certain results, which are the common cause of all. So the Philistines make for themselves a footstool of that which was a stumbling-block for their congenial souls in the previous generation. From this height they look down upon the new truth of _their_ time. And those who perceive and uphold this new truth turn aside from the great uniformed army which now advances safely where the little vanguard has previously and laboriously opened up the way. Those who turn aside will form the new vanguard when it comes to achieving, in the spirit of the first apostle, the emancipation not only of _women in the mass_, but of _each individual woman_. When the present work of the woman movement for joint, common ends shall no longer be necessary, because one end after another has been attained, then comes the task of the present “radical” feminism: the accomplishment of “emancipation” by leading it up to those free heights which already the path-finders are endeavouring to attain, the heights where every feminine individuality can choose her own path of life, perhaps at variance with all others; can choose it in freedom, answerable only to her own conscience. Although this summary grouping historically as well as psychologically corresponds approximately to the past, present, and future of the woman movement, yet there are so many ramifications of the three groups into one another, that the woman movement now exhibits a tangled confusion in which every exact demarcation is impossible. Whoever lives to witness it will see the course of progress just described—for which the modern labour movement offers quite as good material for observation as the woman movement—repeat itself in the next great emancipation movement. I mean the movement for the right and freedom of the _child_, which will be the unconditional result of the victory of the woman and labour movements. This idea is still in the morning-clear hour of inspiration. But from the cry, “Away with the child destroying home training,” we can hear that the troop of Philistines will appear by afternoon upon the scene, to adopt the idea into their midst! By means of the comparison with socialism, I have endeavoured to emphasise that the woman movement’s formation of dogmas and its doctrinary fanaticism are not effects of the peculiarity of the _feminine_ mind. These phenomena are typical of every movement of the time thus far observed. They are essential above all because a new belief without dogma and without ritual is for the masses a sword without a hilt: it offers nothing tangible, nothing whereby the masses can come into relation with the idea.