Men have been found to deny woman an intellect; they have credited her with instinct, with intuition, with a capacity to correlate cause and effect much as a dog connects its collar with a walk. But intellect in its broadest sense, the capacity consecutively to plan and steadfastly to execute, they have often denied her. The days are not now so dark. Woman has a place in the state, a place under, but still a place. Man has recognized her value without coming to understand her much better, and so we are faced with a paradox: ...
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Men have been found to deny woman an intellect; they have credited her with instinct, with intuition, with a capacity to correlate cause and effect much as a dog connects its collar with a walk. But intellect in its broadest sense, the capacity consecutively to plan and steadfastly to execute, they have often denied her. The days are not now so dark. Woman has a place in the state, a place under, but still a place. Man has recognized her value without coming to understand her much better, and so we are faced with a paradox: while man accords woman an improved social position, he continues to describe her as illogical, petty, jealous, vain, untruthful, disloyal to her own sex; quite as frequently he charges her with being over-loyal to her own sex: there is no pleasing him. Also he discerns in this unsatisfactory creature extreme unselfishness, purity, capacity for self-sacrifice. It seems that the intelligence of man cannot solve the problem of woman, which is a bad sign in a superior intelligence. The trouble lies in this: man assumes too readily that woman essentially differs from man. Hardly a man has lived who did not so exaggerate. Nietzsche, Schopenhauer, agreed to despise women; Napoleon seemed to view them as engines of pleasure; for Shakespeare they may well have embodied a romantic ideal, qualified by sportive wantonness.
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