There is likewise something feminine in Rousseau’s preference for illusion. Illusion is the element in which woman even more than man would seem to live and move and have her being. It is feminine and also romantic to prefer to a world of sharp definition a world of magic and suggestiveness. W. Bagehot (it will be observed that in discussing this delicate topic I am prone to take refuge behind authorities) attributes the triumph of an art of shifting illusion over an art of clear and firm outlines to the growing influence of women.[102] Woman’s being is to that of man, we are told, as is moonlight unto sunlight--and the moon is the romantic orb. The whole of German romance in particular is bathed in moonshine.[103] The objection of the classicist to the so-called enlightenment of the eighteenth century is that it did not have in it sufficient light. The primitivists on the contrary felt that it had too much light--that the light needed to be tempered by darkness. Even the moon is too effulgent for the author of “Hymns to the Night.” No movement has ever avowed more openly its partiality for the dim and the crepuscular. The German romanticists have been termed “twilight men.” What many of them admire in woman as in children and plants, is her unconsciousness and freedom from analysis--an admiration that is also a tribute in its way to the “night side” of nature.[104] Discussions of the kind in which I have been indulging regarding the unlikeness of woman and man are very dreary unless one puts at least equal emphasis on their fundamental likeness. Woman, before being woman, is a human being and so subject to the same law as man. So far as men and women both take on the yoke of this law, they move towards a common centre. So far as they throw it off and live temperamentally, there tends to arise the most odious of all forms of warfare--that between the sexes. The dictates of the human law are only too likely to yield in the case of both men and women to the rush of outer impressions and the tumult of the desires within. This is what La Rochefoucauld means when he says that “the head is always the dupe of the heart.” Nevertheless feeling is even more likely to prevail over judgment in woman than it is in man. To be judicial indeed to the point of hardness and sternness has always been held to be unfeminine. It is almost woman’s prerogative to err on the side of sympathy. But even woman cannot be allowed to substitute sympathy for true conscience--that is for the principle of control. In basing conduct on feeling Rousseau may be said to have founded a new sophistry. The ancient sophist at least made man the measure of all things. By subordinating judgment to sensibility Rousseau may be said to have made woman the measure of all things.