 Attitudes about the reasons for the moral goodness of such achievements differed. Some early utopian and Socialist movements in Europe that influenced women’s rights activists in America and would later influence British thinkers, including John Stuart Mill, lauded feminine virtues and women’s importance, but did so in ways that would reinforce views of women as “superior” because of innate qualities of gentleness, love, spirituality, and sentimentality (Moses 1982). In contrast, other Socialist movements expressed radical views of the equality of men and women not by attributing distinctive or greater moral virtues to women, but by challenging systems of privilege due to sex, race, and class (Taylor 1993). Although Mill and Taylor would later argue that “sexual inequality is an impediment to the cultivation of moral virtue,” some American activists such as Catherine Beecher forwarded a “separate-but-equal” vision of men and women as psychologically and essentially different, a view “according to which female virtue is ultimately better than male virtue” (Tong 1993, 36 and 37). In the pivotal year of 1848, Frederick Douglass insisted that “all that distinguishes man as an intelligent and accountable being, is equally true of woman” (quoted in Davis 2011, 51). In the same year, the Declaration of Sentiments was signed at a women’s rights convention in Seneca Falls, New York, and socialist and anarchist revolutions took place in Europe. The revolutionaries included public thinkers who advocated communal property and sexual equality, and who criticized the involvement of state and church in marriage. Their arguments about practical and feminist ethics influenced Emma Goldman and other turn-of-the-century thinkers.