ends which are in view, but also in the methods adopted for the attainment of those ends.
We may restrict ourselves to indicating wherein lies the immorality of the methods.
There is no one who does not discern that woman in her relations to physical force stands in quite a different position to man.
Out of that different relation there must of necessity shape itself a special code of ethics for woman. And to violate that code must be for woman immorality.
So far as I have seen, no one in this controversy has laid his finger upon the essential point in the relations of woman to physical violence.
It has been stated—and in the main quite truly stated—that woman in the mass cannot, like man, back up her vote by bringing physical force into play.
But the woman suffragist here counters by insisting that she as an individual may have more physical force than an individual man.
