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diff --git a/src/epub/text/chapter-5.xhtml b/src/epub/text/chapter-5.xhtml
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 	<body epub:type="bodymatter z3998:non-fiction">
 		<section id="chapter-5" epub:type="chapter">
 			<h2 epub:type="ordinal z3998:roman">V</h2>
-			<p>The facts stated in the foregoing chapters are familiar and undeniable, the argument seems clear; yet the mind reacts violently from the conclusions it is forced to admit, and tries to find relief in the commonplace conditions of everyday life. From this looming phantom of the oversexed female of genus <i epub:type="z3998:taxonomy">homo</i> we fly back in satisfaction to familiar acquaintances and relatives⁠—to <abbr>Mrs.</abbr> John Smith and Miss Imogene Jones, to mothers and sisters and daughters and sweethearts and wives. We feel that such a dreadful state of things cannot be true, or we should surely have noticed it. We may even perform that acrobatic feat so easy to most minds⁠—admit that the statement may be theoretically true, but practically false!</p>
+			<p>The facts stated in the foregoing chapters are familiar and undeniable, the argument seems clear; yet the mind reacts violently from the conclusions it is forced to admit, and tries to find relief in the commonplace conditions of everyday life. From this looming phantom of the oversexed female of genus <i epub:type="z3998:taxonomy">homo</i> we fly back in satisfaction to familiar acquaintances and relatives⁠—to <abbr epub:type="z3998:name-title">Mrs.</abbr> John Smith and Miss Imogene Jones, to mothers and sisters and daughters and sweethearts and wives. We feel that such a dreadful state of things cannot be true, or we should surely have noticed it. We may even perform that acrobatic feat so easy to most minds⁠—admit that the statement may be theoretically true, but practically false!</p>
 			<p>Two simple laws of brain action are responsible for the difficulty of convincing the human race of any large general truths concerning itself. One is common to all brains, to all nerve sensations indeed, and is cheerfully admitted to have nothing to do with the sexuo-economic relation. It is this simple fact, in popular phrase⁠—that what we are used to we do not notice. This rests on the law of adaptation, the steady, ceaseless pressure that tends to fit the organism to the environment. A nerve touched for the first time with a certain impression feels this first impression far more than the hundredth or thousandth, though the thousandth be far more violent than the first. If an impression be constant and regular, we become utterly insensitive to it, and only respond under some special condition, as the ticking of a clock, the noise of running water or waves on the beach, even the clatter of railroad trains, grows imperceptible to those who hear it constantly. It is perfectly possible for an individual to become accustomed to the most disadvantageous conditions, and fail to notice them.</p>
 			<p>It is equally possible for a race, a nation, a class, to become accustomed to most disadvantageous conditions, and fail to notice them. Take, as an individual instance, the wearing of corsets by women. Put a corset, even a loose one, on a vigorous man or woman who never wore one, and there is intense discomfort, and a vivid consciousness thereof. The healthy muscles of the trunk resent the pressure, the action of the whole body is checked in the middle, the stomach is choked, the process of digestion interfered with; and the victim says, “How can you bear such a thing?”</p>
 			<p>But the person habitually wearing a corset does not feel these evils. They exist, assuredly, the facts are there, the body is not deceived; but the nerves have become accustomed to these disagreeable sensations, and no longer respond to them. The person “does not feel it.” In fact, the wearer becomes so used to the sensations that, when they are removed⁠—with the corset⁠—there is a distinct sense of loss and discomfort. The heavy folds of the cravat, stock, and neckcloth of earlier men’s fashions, the heavy horsehair peruke, the stiff high collar of today, the kind of shoes we wear⁠—these are perfectly familiar instances of the force of habit in the individual.</p>

diff --git a/src/epub/text/chapter-8.xhtml b/src/epub/text/chapter-8.xhtml
@@ -31,11 +31,11 @@
 			<p>Never before have people cared so much about other people. From its first expression in greater kindliness and helpfulness toward individual human beings to its last expression in the vague, blind, groping movements toward international justice and law, the heart of the world is alive and stirring today. The whole social body is affected with sudden shudders of feeling over some world calamity or world rejoicing. When the message of <i epub:type="se:name.publication.book">Uncle Tom’s Cabin</i> ran from heart to heart around the world, kindling a streak of fire, the fire of human love and sympathy which is latent in us all and longing always for some avenue of common expression, it proved that in every civilized land of our time the people are of one mind on some subjects. Nothing could have so spread and so awakened a response in the Periclean, the Augustan, or even the Elizabethan age; for humanity was not then so far socialized and so far individualized as to be capable of such a general feeling.</p>
 			<p>Invention and the discoveries of science are steadily unifying the world today. The statement is frequently advanced that the minds of the men of Greece or of the great thinkers of the Middle Ages were stronger and larger than the minds of the men of today. Perhaps they were. So were the bodies of the megatherium and the ichthyosaurus stronger and larger than the bodies of the animals of today. Yet they were lower in the scale of organic evolution. The ability of the individual is not so much the criterion of social progress as that organic relation of individuals which makes the progress of each available to all. Emerson has done more for America than Plato could do for Greece. Indeed, Plato has done more for America than he could do for Greece, because the printing press and the public school have made thought more freely and easily transmissible.</p>
 			<p>Human progress lies in the perfecting of the social organization, and it is here that the changes of our day are most marked. Whereas, in more primitive societies, injuries were only felt by the individual as they affected his own body or direct personal interests, and later his own nation or church, today there is a growing sensitiveness to social injuries, even to other nations. The civilized world has suffered in Armenia’s agony, even though the machinery of social expression is yet unable fully to carry out the social feeling or the social will. Function comes before organ always; and the human heart and mind, which are the social heart and mind, must feel and think long before the social body can act in full expression.</p>
-			<p>Social sympathy and thought are growing more intense and active every day. In our cumbrous efforts at international arbitration, in the halfhearted alliances and agreements between great peoples, in the linking of humanity together across ocean and mountain and desert plain by steam and electricity, in the establishment of such world-functions as the international postal service⁠—in these, externally, our social unity has begun to act. In the more familiar field of personal life, who has not seen how unceasingly many of us are occupied in the interests of the community, even to the injury of our own? The rising manifestations of social interest among women were covered with ridicule at first, through such characters as <abbr>Mrs.</abbr> Jellyby or <abbr>Mrs.</abbr> Pardiggle, although a few women who were so great and so identified with religion and philanthropy as to command respect, women like the saintly Elizabeth Fry, Florence Nightingale, and Clara Barton, escaped. But both belong to the same age, are part of the same phenomena. Today there is hardly a woman of intelligence in all America, to say nothing of other countries, who is not definitely and actively concerned in some social interest, who does not recognize some duty besides those incident to her own blood relationship.</p>
+			<p>Social sympathy and thought are growing more intense and active every day. In our cumbrous efforts at international arbitration, in the halfhearted alliances and agreements between great peoples, in the linking of humanity together across ocean and mountain and desert plain by steam and electricity, in the establishment of such world-functions as the international postal service⁠—in these, externally, our social unity has begun to act. In the more familiar field of personal life, who has not seen how unceasingly many of us are occupied in the interests of the community, even to the injury of our own? The rising manifestations of social interest among women were covered with ridicule at first, through such characters as <abbr epub:type="z3998:name-title">Mrs.</abbr> Jellyby or <abbr epub:type="z3998:name-title">Mrs.</abbr> Pardiggle, although a few women who were so great and so identified with religion and philanthropy as to command respect, women like the saintly Elizabeth Fry, Florence Nightingale, and Clara Barton, escaped. But both belong to the same age, are part of the same phenomena. Today there is hardly a woman of intelligence in all America, to say nothing of other countries, who is not definitely and actively concerned in some social interest, who does not recognize some duty besides those incident to her own blood relationship.</p>
 			<p>The woman’s club movement is one of the most important sociological phenomena of the century⁠—indeed, of all centuries⁠—marking as it does the first timid steps toward social organization of these so long unsocialized members of our race. Social life is absolutely conditioned upon organization. The military organizations which promote peace, the industrial organizations which maintain life, and all the educational, religious, and charitable organizations which serve our higher needs constitute the essential factors of that social activity in which, as individuals, we live and grow; and it is plain, therefore, that while women had no part in these organizations they had no part in social life. Their main relation to society was an individual one, an animal one, a sexual one. They produced the people of whom society was made, but they were not society. Of course, they were indispensable in this capacity; but one might as well call food a part of society because people could not exist without eating as to call women a social factor because people could not exist without being born. Women have made the people who made the world, and will always continue so to do. But they have heretofore had a most insignificant part in the world their sons have made.</p>
 			<p>The only form of organization possible to women was for long the celibate religious community. This has always been dear to them; and, as today many avoid undesired marriage for the sake of “independence,” so in earlier times many fled from undesired marriage to the communal independence of the convent. The fondness of women for the church has been based, not only on religious feeling, but on the force of the human longing for coordinate interest and activities; and only here could this be gratified. In the church at least they could be together. They could feel in common and act in common⁠—the deepest human joy. As the church has widened its activities, it has found everywhere in women its most valuable and eager workers. To labor together, together to raise funds for a common end, for a new building or a new minister, for local charities or for foreign missions⁠—but to labor together, and for other needs than those of the family relation⁠—this has always met glad response from the struggling human soul in woman. When it became possible to work together for other than religious ends⁠—when large social service was made possible to women, as in our sanitary commission during the last war⁠—women everywhere rose to meet the need. The rise and spread of that greatest of women’s organizations, the Woman’s Christian Temperance Union, has shown anew how ready is the heart of woman to answer the demands of other than personal relations.</p>
 			<p>And now the whole country is budding into women’s clubs. The clubs are uniting and federating by towns, States, nations: there are even world organizations. The sense of human unity is growing daily among women. Not to see it is impossible. Not to watch with pleasure and admiration this new growth in social life, this sudden and enormous reinforcement of our best forces from the very springs of life, only shows how blind we are to true human advantage, how besotted in our fondness for sex-distinction in excess.</p>
-			<p>One of the most valuable features of this vast line of progress is the new heroism it is pouring into life. The crumbling and flattening of ambitions and ideals under pressure of our modern business life is a patent fact. We are growing to surrender taste and conscience and honor itself to the demands of business success, prostituting the noblest talents to the most ignoble uses with that last excuse of cowardice⁠—“A man must live.” Into this phase of life comes a new spirit⁠—the spirit of such women as Elizabeth Cady Stanton and Susan <abbr epub:type="z3998:given-name">B.</abbr> Anthony; of <abbr>Dr.</abbr> Elizabeth Blackwell and her splendid sisterhood; of all the women who have battled and suffered for half a century, forcing their way, with sacrifices never to be told, into the field of freedom so long denied them⁠—not for themselves alone, but for one another. We have loudly cried out at the injury to the home and family which are supposed to follow such a course. We have unsparingly ridiculed the unattractive and unfeminine among these vanguard workers. But few have thought what manner of spirit it must take to leave the dear old easy paths so long trodden by so many feet, and go to hew out new ones alone. The nature of the effort involved and the nature of the opposition incurred conduced to lessen the soft charms and graces of the ultra-feminine state; but the women who follow and climb swiftly up the steps which these great leaders so laboriously built may do the new work in the new places, and still keep much of what these strenuous heroes had to lose.</p>
+			<p>One of the most valuable features of this vast line of progress is the new heroism it is pouring into life. The crumbling and flattening of ambitions and ideals under pressure of our modern business life is a patent fact. We are growing to surrender taste and conscience and honor itself to the demands of business success, prostituting the noblest talents to the most ignoble uses with that last excuse of cowardice⁠—“A man must live.” Into this phase of life comes a new spirit⁠—the spirit of such women as Elizabeth Cady Stanton and Susan <abbr epub:type="z3998:given-name">B.</abbr> Anthony; of <abbr epub:type="z3998:name-title">Dr.</abbr> Elizabeth Blackwell and her splendid sisterhood; of all the women who have battled and suffered for half a century, forcing their way, with sacrifices never to be told, into the field of freedom so long denied them⁠—not for themselves alone, but for one another. We have loudly cried out at the injury to the home and family which are supposed to follow such a course. We have unsparingly ridiculed the unattractive and unfeminine among these vanguard workers. But few have thought what manner of spirit it must take to leave the dear old easy paths so long trodden by so many feet, and go to hew out new ones alone. The nature of the effort involved and the nature of the opposition incurred conduced to lessen the soft charms and graces of the ultra-feminine state; but the women who follow and climb swiftly up the steps which these great leaders so laboriously built may do the new work in the new places, and still keep much of what these strenuous heroes had to lose.</p>
 			<p>It is not being a doctor that makes a woman unwomanly, but the treatment which the first women medical students and physicians received was such as to make even men unmanly. That time is largely past. The gates are nearly all open, at least in some places; and the racial activities of women are free to develop as rapidly as the nature of the case will allow. The main struggle now is with the distorted nature of the creature herself. Grand as are the women who embody at whatever cost the highest spirit of the age, there still remains to us the heavy legacy of the years behind⁠—the innumerable weak and little women, with the aspirations of an affectionate guinea pig. The soul of woman must speak through the long accumulations of her intensified sex-nature, through the uncertain impulses of a starved and thwarted class. She must recognize that she is handicapped. She must understand her difficulty, and meet it bravely and firmly.</p>
 			<p>But this is a matter for personal volition, for subjective consciousness. The thing to see and to rejoice in is that, with and without their conscious volition, with or without the approval and assistance of men, in spite of that crowning imbecility of history⁠—the banded opposition of some women to the advance of the others⁠—the female of our race is making sure and rapid progress in human development.</p>
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