We are better able to understand now why the forms of art have all been man’s invention, although they have sometimes been successfully imitated by women (in the novel),[209] and why clothes, even those that fill the wardrobes of women, are all derived from an original masculine designing centre in London or Paris. We can also see why women are so prone to select and to associate with the worst and most unpromising type of men,[210] why they have no _flair_ (except on the sexual side, and even that is by no means infallible) where men are concerned, and why even their palates and their stomachs have never assisted them in the development of the culinary art, when they had it entirely in their own hands. But let us remember again that we cannot have it both ways, and that if we educated tastelessness away in women, we should be undermining one of the most valuable and fundamental of female instincts, the consequences of which alone can we safely hope to correct, without attempting to eliminate their cause. No. 3. Woman’s _Vulgarity_ might be supposed to arise from her natural absence of taste. But, truth to tell, it is the outcome of a different basic principle in her. Many men have been conscious of it, but none, as far as I have been able to discover, has shown how essential it is, and how necessarily it derives from the vital functions of the female nature. Besides, there is a substantial difference between a lack of taste and vulgarity. The former is a defect, a _minus_. The latter is a definite quality which operates as a determined bias in an unrefined, rude and low direction. A person lacking taste may by a fluke select a tasteful thing. A vulgar person can in no circumstances be refined. It is not necessarily low, or rude, or unrefined in the mother to prefer the crippled or cretin child before the healthy one—that is simply tasteless. We could not call the mother vulgar because she prefers her child in long clothes before her grown-up child in knickerbockers. The grown-up child makes a stronger appeal to taste, owing to the greater harmony of his proportions, his articulateness, his intelligence, and his greater command over his body and its movements; but as the mother is chiefly attracted by helplessness, it is the child in long clothes that she prefers. The appeals to taste do not affect her. It is tastelessness, therefore, and not vulgarity, that elects the child in long clothes. Thus we see there is a distinct difference between the two, and the one cannot derive from the other. It can aggravate the other, add to its seriousness as a social evil, complicate and multiply its errors, but it cannot spring from it. We call that person vulgar who constantly and consciously avoids those things that bear the hall-mark of cultivation, or refinement, or careful selection, in order deliberately to pursue, select, value, and cherish those that bear the stamp of coarseness, brutality and baseness.