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

<passage>:
In the last weekend of November, Sophie Walker took to the stage at the Women's Equality Party's first conference to make her leader's speech and, within a few minutes, began weeping. She cried as she recounted the difficulties of being a single parent trying to access services for her autistic daughter: "Finding out that no one was interested, no one cared, no one welcomed her as person who lived differently." This wasn't just a stray tear, brushed away. Walker (pictured above) seemed to be struggling to go on. The conference held its breath. I gripped the sides of my chair in a mixture of sympathy and embarrassment, thinking this wasn't going to go down well in the media, that she would be mocked for feebleness what kind of leader, faced with an audience of hundreds, stands in front of them and cries at life's defeats? 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) 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. It was only afterwards that it occurred to me that this had been one of the most significant, and, yes, persuasive moments of the entire event. Walker could hardly have made her point – that her daughter's diagnosis had punctured her own privilege as a white, university-educated journalist (and tall and beautiful, which she did not say but which is nevertheless probably relevant) – more tellingly. Her tears powerfully conveyed her devastation at feeling her child was destined, as she put it, either to be invisible or to be exposed, and the helplessness this induced. 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. 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. It was also deeply reactionary. The hideous inequalities of global capitalism being what they are, it is hard for the 99 per cent to conceive of themselves becoming winners as things stand – so Trump and Brexit offered instead a return to fantasies of the past. The iconography of Brexit has its roots in Britain's resistance to the Nazis (conveniently overlooking small things like imperial reach and American intervention), while the Trump campaign's "make America great again" offered still more explicit nostalgia for a time when the nation had a common destiny, with white men front and centre. 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. 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. The prevailing political mood of the moment is anxiety. "To live a modern life anywhere in the world today," Mark Lilla wrote recently in the New York Times, "subject to perpetual social and technological transformation, is to experience the psychological equivalent of permanent revolution. Anxiety in the face of this process is now a universal experience, which is why reactionary ideas attract adherents around the world who share little except their sense of historical betrayal." 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.

<question>:
Why was Sophie Walker's speech described at the beginning?

<options>:
A to show the danger of using emotions in politics
B to make the reader sympathetic towards female politicians
C to show the reader how the author feels about the topic
D to give an example to support the main idea of the passage

<answer>:

D