woman as such is tending to differ fundamentally from man as such; but that, in the unassorted confusion of our modern life, it is continually the modified type of man or woman who is thrown into the closest personal relations with the antiquated type of the opposite sex; that between father and daughter, mother and son, brother and sister, husband and wife, may sometimes be found to intervene not merely years, but even centuries of social evolution. It is not man as man who opposes the attempt of woman to readjust herself to the new conditions of life: that opposition arises, perhaps more often, from the retrogressive members of her own sex. And it is a fact which will surprise no one who has studied the conditions of modern life; that among the works of literature in all European languages, which most powerfully advocate the entrance of woman into the new fields of labour, and which most uncompromisingly demand for her the widest training and freedom of action, and which most passionately seek for the breaking down of all artificial lines which sever the woman from the man, many of the ablest and most uncompromising are the works of males. The New Man and Woman do not resemble two people, who, standing on a level plain, set out on two roads, which diverging at different angles and continued in straight lines, must continue to take them farther and farther from each other the longer they proceed in them; rather, they resemble two persons who start to climb a spur of the same mountain from opposite sides; where, the higher they climb the nearer they come to each other, being bound ultimately to meet at the top. Even that opposition often made by males to the entrance of woman into the new fields of labour, of which they at present hold the monopoly, is not fundamentally sexual in its nature. The male who opposes the entrance of woman into the trade or profession in which he holds more or less a monopoly, would oppose with equal, and perhaps even greater bitterness, the opening of its doors to numbers of his own sex who had before been excluded, and who would limit his gains and share his privileges. It is the primitive brute instinct to retain as much as possible for the ego, irrespective of justice or humanity, which dominates all the lower moral types of humanity, both male and female, which acts here. The lawyer or physician who objects to the entrance of women to his highly fenced professional enclosure, would probably object yet more strenuously if it were proposed to throw down the barriers of restraint and monetary charges, which would result in the flooding of his profession by other males: while the mechanic, who resists the entrance of woman into his especial field, is invariably found even more persistently to oppose any attempt at entrance on the part of other males, when he finds it possible to do so.