duals.
But before we proceed, it is plainly necessary to answer the critic who
might urge that the separate questions of the individual and the race
cannot be discussed in this mixed fashion. The argument may be that if
we are to discuss the character and development and rights of women as
individuals, we must stick to our last. Any woman may question the
eugenic criterion or say that it has nothing to do with her case. She
claims certain rights and has certain needs; she is not so sure,
perhaps, about the facts of heredity, and in any case she is sure that
individuals--such as herself, for instance--are ends in themselves. She
neither desires to be sacrificed to the race, nor does she admit that
any individual should be so sacrificed. She is tired of hearing that
women must make sacrifices for the sake of the community and its
future; and the statement of this proposition in its new eugenic form,
which asserts that, at all costs, the finest women must be mothers, and
the mothers must be the finest women, is no more satisfactory to her
than the crude creed of the Kaiser that children, cooking and church are
the proper concerns of women. She claims to be an individual, as much as
any man is, as much as any individual of either sex whom we hope to
produce in the future by our eugenics, and she has the same personal
claim to be an end in and for herself as they will have whom we seek to
create. Her sex has always been sacrificed to the present or to the
immediate needs of the future as represented by infancy and childhood;
and there is no special attractiveness in the prospect of exchanging a
military tyranny for a eugenic tyranny: "_plus ca change, plus c'est la
meme chose._"

One cannot say whether this will be accepted as a fair statement of the
woman's case at the present time, but I have endeavoured to state it
fairly and would reply to it that its claims are unquestionable and that
we must grant unreservedly the equal right of every woman to the same
consideration and recognition and opportunity as an individual, an end
in and for herself, whatever the future may ask for, as we grant to men.

But I seek to show in the following pages that, in reality, there is no
antagonism between the claims of the future and the present, the race
and the individual. On philosophic analysis we must see that, indeed, no
living race could come into being, much less endure, in which the
interests of individuals as individuals, and the