justice towards women as domestic labourers; the rightfulness of paying a woman the same wages as a man for the same amount and quality of work; the readjusting of woman towards a higher appreciation of the sacredness of all sex relations, and a clearer perception of the sex relation between man and woman as the basis of human society, on whose integrity, beauty, and healthfulness depend the wealth and beauty of human life as a whole; and, above all, from our present point of view, the recognition that sex and the sexual relation between man and woman have distinct aesthetic, intellectual, and spiritual functions and ends, apart entirely from physical reproduction.
The claims of women she sets forth thus: "We do not ask that the wheels of time should reverse themselves, or the stream of life flow backward. We do not ask that our ancient spinning-wheels be again resuscitated and placed in our hands; we do not demand that our old grindstones and hoes be returned to us; or that man should again betake himself entirely to his ancient province of war and the chase, leaving to us all domestic and civil labour. We do not even demand that society shall immediately so reconstruct itself that every woman may be again a child-bearer (deep and overmastering as lies the hunger for motherhood in every virile woman's heart!); neither do we demand that the children whom we bear shall again be put exclusively into our hands to train. This, we know, cannot be. The past material conditions of life have gone for ever; no will of man can recall them; but this is our demand: We demand that, in that strange new world that is arising alike upon the man and the woman, where nothing is as it was, and all things are assuming new shapes and relations, that in this new world we also shall have