Last of all, the social principle, by which the claims of personality and the demands of social solidarity (now so entangled in friction) may work smoothly to individual and social well-being, the principle yet to be clearly outlined and helpfully applied, should receive interpretation and guidance through the race-experience of women.

For that service the social education of women must be lifted to a far higher plane of intellectual and ethical culture.

Deeper than all the problems which the booming of the guns of this world war has forced upon the dullest social consciousness is the question, How may the individual conscience and personal ideal of the spiritual elite be harmonized with, not destroyed by, the levelling process of democracy?
Saints and sages have always marked out the pathway of the future.

How can they still dower a common life pressed insistently toward uniformity of action?
May it not be that human beings of the mother-sex who have paid and still must pay a price, one by one, for each single life, and who have at the same time always been held and still must be held as supreme upbuilders of the social fabric, shall lead the race toward the solution of this most spiritual problem of democracy?
It is not, however, solely to make women better fitted for a dual role in social order and social progress that we are socializing education: men also must be better fitted to the tasks of social serviceableness within as truly as without the family.

No one has doubted the claim of society upon man to be a useful worker and a competent manager of affairs in the world.