We will turn now to our second question, concerning the role of man and woman’s mutual destiny in large communities. Here it is important to counteract two dangers. The first is the already mentioned danger of an encroachment into the sexual sphere. The second consists of a blunting taking place through the association of men and women. These two dangers come strikingly to the fore in high school and college education. This particularly affects the woman; it reduces her femininity, thereby annulling the beneficial effect of the two sexes on each other as well as destroying the characteristic individual value of the feminine.

   In order to compensate for the second danger it is necessary that the good which unifies the group be either of such a high nature that it requires a Sursum corda of all its members – as in the case of religious communities, or secular communities in which a certain ideal holds all together – or the good must possess a colourful festivity, as in social affairs in former times. Although the two situations are very unalike, they yet possess such a constitutive force that both sexes retain their specific nature and value; thus they have a stimulating, beneficial and complementary effect on the group atmosphere and on each other. But if the groups here in question are founded on a strictly pragmatic basis, for instance are centred on economic interests or are based on a mere feeling of comradeship, then the situation is inimical to the nature of woman as woman, and the possibility of influencing and rounding out the atmosphere through her participation, i.e. to have this effect upon the men, is eliminated.

   The mission of the sexes for each other can therefore not always simply take effect in every group; it demands certain prerequisites. If these do not exist, and if a certain conviviality reigns in the situation, it is better if women are not present.  (Man and Woman, 1965)