Read the following passage and questions, then choose the right answer from options, the answer should be one of A, B, C, D.

<passage>:
The Women's Equality party conference was awash with talk about women 'doing politics differently'. The phrase was trotted out repeatedly, although it wasn't entirely clear what it actually meant. This week, as hundreds of thousands of women prepare to march on Washington on Saturday following the inauguration of Donald Trump (with marches in 200 other US cities and more than 50 others worldwide, including across the UK and in London, where Sophie Walker will be one of the speakers) this seems a good moment to try to pin down whether there is anything new about 21st-century women's activism and, if so, what it is. There are two ways in which women might potentially 'do politics differently': policy, and practice. As far as the former is concerned, the Women's Equality party is promoting broad areas of policy capable of attracting women from across the traditional political spectrum, including closing the gender pay gap, subsidising childcare, ending violence against women, and equal representation in business, politics and the media. Detail and delivery would be more fraught, but, for now, these are things most women can get behind. Both Nicky Morgan, former Conservative Education Secretary, and Sal Brinton, President of the Liberal Democrats, spoke at the conference. It is in its practice, though, that women's activism has real potential to enlarge our understanding of what it means to be political. Among the variety of reasons for Brexit and Trump, rage was right up there. Emotion is back in fashion. The Brexiters and Trump eschewed rational arguments in favour of pleas to feeling. Trump is President of Emotions. (Sad!) Yet we are ill-equipped to understand this outbreak of feeling, as Pankaj Mishra argues in his forthcoming book, The Age of Anger, because our dominant intellectual concepts are incapable of comprehending the role of emotion in politics. What women's activism might bring to politics is a different sensibility, one that acknowledges that emotions are inevitable, messy – and necessary. There is a hole in politics where opposition used to be and social democracy used to flourish. That is largely because rational arguments, facts, expertise, seem to bear too little relation to the way that many people feel about the world. The liberals' arguments seem to be conducted in a kind of parallel universe, of interest only to those who thrive there. When called to articulate a vision for Britain in Europe, the best Remainers could manage was an abstract account of financial penalties if the electorate didn't do as it was told – which, since it never connected, was easily dismissed as 'Project Fear'. People have not, in fact, lost interest in truth. But first and foremost, they know the truth of their emotional relationship to the world. Liberals and social democrats currently have no way of addressing this. A lot of the time, they appear to be talking gobbledygook. The populist right has found an emotive way to engage electorates by channelling their feelings, often displacing them onto someone else in the process. If you cannot look at yourself in the mirror – because anxiousness makes you feel weak and to be weak is to be a failed human being – you are prey to finding someone else to blame for your loss of dignity. In a world of competition, the only way to self-esteem is to be a winner. And someone else must therefore become the loser. There is an alternative: a politics that begins with the notion that emotions do not have to be repressed or deformed into bigotry and abuse. An understanding of feelings that does not equate weakness with shame, and compassion with maladaptive weakness, is much more likely to suggest solutions than one that denies our emotional lives, most of what makes us human. When people admit to their emotions, they call for empathy they can galvanise action. "And the government's name for a single mother raising two children and caring for her elderly father?" Sophie Walker asked, in her conference speech, promptly supplying the (clearly absurd) answer: 'Economically inactive'. Walker's single mother is of no importance in the Trump/Farage fantasy land of winning, greatness, the deal, othering the outsider. The unpaid work of caring is about love it entails vulnerability, which immediately makes it suspect in a world of winning and losing, in which the only permissible emotions are triumph and mocking schadenfreude. or your inchoate feelings of desperation will be – sorry – your problem, mate. A female sensibility in politics is not, it probably needs saying, antithetical to reason, even though feeling and reason are often posited as opposites. Plato contrasted the wild horse of passion and the wise charioteer of reason (his point being, of course, that they needed each other). Jane Austen would have had no plots without the frequent difficulty human beings have in accommodating desire and wisdom: success, as she repeatedly shows, lies in the reconciliation of sense and sensibility. Such an accommodation requires self-examination, generosity of spirit, fidelity to self, and hard thinking. But first and foremost, it takes an honesty about feeling. I used to get mildly irritated when feminists focused too hard on female representation, when there seemed so many other pressing things to talk about, as if vaginas alone made a difference. And it is true that there is a glass-ceiling feminism that takes little heed of women for whom race, class, disability and/or sexuality intersect to intensify and redouble gender discrimination. But sheer numbers of women do make a difference. Nicky Morgan notes that women in parliament are more inclined to collaborate across party than men. Sal Brinton, who has had a lifetime of being a lone woman on decision-making bodies, says that when women get to 40 per cent in a meeting or on a board, the language changes. There's a different way of conducting business, a different sense of how to move things on. In a hall overwhelmingly dominated by women, it is possible for a leader to cry and everyone to be on her side. For no one to think (after a moment of adjustment from unreconstructed be-more-like-a-man feminists like me) that you're weak. Over the coming months and years, progressives are going to have to grapple with what kind of emotional appeal they can make beyond the populists' exploitative deformation of feeling. The task will be to retrieve emotion from its current co-option into a minatory, ultimately self-defeating way of looking at the world. Women are not (of course) alone in identifying the need for soul in politics. Robert Musil and Stephen Toulmin, among others, have identified that there was a highly rationalistic and scientific turn in Enlightenment thinking after Descartes and Newton. Had the Enlightenment developed instead out of the vision of Montaigne, or Shakespeare, the thinking goes, it would have made more room for kindness, and would have given us a fuller, more complex and nuanced account of human experience. In the current destabilised times, people are returning to their ideas. Perhaps women's activism can give us all a way into reconnecting with a different, more generous apprehension of the Enlightenment. By caring about caring, for example – not as an abstract problem that acts as a brake on the economy, but because caring is about love, family, community, humanity. By reminding men that it is possible to acknowledge pain and survive, and then get stronger. As the political ground shifts under our feet and old allegiances and responses turn out to be no use to us, we are going to need to find a different language of politics. And the language of women is where we should start. Top image: Sophie Walker, leader of the Women's Equality Party, speaking at the party's first annual conference, in Manchester, November 2016 (Christopher Furlong/Getty Images) This article was originally published on TheLong+Short. Read the original article.

<question>:
What doesn't the author want you to believe?

<options>:
A there needs to be a balance of reason and feeling in politics
B the idea of incorporating emotion into politics is a new, brilliant idea
C all politicians need to be more caring
D more women are needed to improve politics

<answer>:

B