If we do not characterise such exclusions as selfish, but rather respect and sympathise with them, it is because we recognise that the whole object and raison d'être of association would in each case be nullified by the weak-minded admission of the incompatible intruder.
We recognise that if any charge of selfishness would lie, it would lie against that intruder.
Now if this holds in the case where the interests of religious worship or music, or family, national, or social life, or recreation and relaxation after labour are in question, it will hold true even more emphatically where the interests of intellectual work are involved.
But the feminist will want to argue. She will—taking it as always for granted that woman has a right to all that men's hands or brains have fashioned—argue that it is very important for the intellectual development of woman that she should have exactly the same opportunities as man. And she will, scouting the idea of any differences between the intelli-
