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 that anything which is good for one sex can be anything but bad for the other. No rational person takes either of these clearly-defined views; but between the two there is a kind of cloudland, in whose dimness it is not always easy to see the way to wise action. It may do something towards clearing away the haze to endeavour to give some answer to the questions—Why do you ask for a common standard? Do you want to prove the intellectual equality of the sexes?—or their identity? If you desire to improve female education, why not strive after what is ideally best, instead of trying to get things for women which have produced results far short of perfection in men?

The abstract questions as to equality and identity may be quickly dismissed. The advocates of the "common" principle—those who hold what may be called the humane theory—altogether disclaim any ambition to assert either. As to what may be expected as the statistical result of comparison by a common standard, there may be much difference of opinion. If it should be to show a general average of somewhat inferior mental strength in women, a fact will have been discovered of some scientific interest perhaps, but surely of no very great importance. That complete similarity should be proved seems in the nature of things impossible, even if there could be any reason for attempting it; for supposing it to be a fact, it is not the sort of fact which could be brought to light by the test of an examination. A comparison between male and female novelists, or male and female poets—if one may venture to apply such epithets to "the double-natured"—would be a better criterion, for those who are curious in such matters, than any which could be devised by examiners. In a discussion of practical policy, these considerations may be set aside as matters of chiefly speculative interest.

We come down, therefore, to the narrower and more hopeful inquiry—Which is best, to extend methods of education admitted to be imperfect, or to invent new ones presumably better?

The latter course is urged on the ground that there are differences between men and women which educational systems ought to recognise; or supposing this to be disputed, that at any rate the conditions of women's lives are special, and ought to be specially prepared for; or there is a latent feeling of repugnance to what may appear like an ungraceful, perhaps childish, attempt to grasp at masculine privileges—an idea which jars upon a refined taste. Considerations of this sort, resting mainly upon sentiment or prejudice, can scarcely be met by argument. It is usually admitted that we are as yet in the dark as to the specific differences between men and