1910s, using literary platforms such as Seitō to circulate their ideas amongst the public. Seitō was first published in September 1911 and featured many prominent female writers, such as Hiratsuka Raichō, who herself lived an untraditional life as a woman who pursued a love affair with a young male writer. As the founder and editor of Seitō, Hiratsuka Raichō had this to say about being a new woman: "I am a New Woman. As New Women, we have always insisted that women are also human beings. It is common knowledge that we have opposed the existing morality, and have maintained that women have the right to express themselves as individuals and to be respected as individuals." Another revolutionary female writer, Yosano Akiko, wrote a poem celebrating the women's movement in Seitō'''s inaugural issue, entitled "The Day the Mountains Move". What made Seitō simultaneously controversial and powerful was how it rallied against Japan's existing family system based on patriarchy, instead championing romantic love and a woman's independence. Like Hiratsuka Raichō, Seitō writer Ito Noe similarly practiced the ideals she preached in writing in her own life, leaving an unsatisfactory marriage to study in Tokyo and marrying twice more. In her essay "The Path of the New Woman", published in the January 1913 issue of Seitō, Itō Noe proclaimed her commitment to pursuing the path of a New Woman and urged others to do the same despite societal backlash: "How could anyone imagine that the way of the New Woman, the way of this pioneer, be anything less than one continuous, torturous struggle?"Seitō's transgressive content and style fueled numerous attacks. Multiple newspapers and academic circles who advocated for Japan's traditional family system attacked Hiratsuka Raichō and the other women of Seitō. People worried that the concept of the New Woman being promulgated in Seitō would disrupt the existing order and social stability. One essential distinction between the iteration of the New Woman that emerged in Japan and that which emerged in many Western countries is that the Japanese New Woman was not directly connected to the national suffrage movement. As Japanese men were not granted universal male suffrage until 1925, women's suffrage in Japan became an issue of political leverage more than a decade later than conversations about the New Woman were occurring. By the mid-1920s, Japan’s "New Woman" had been replaced by the idea of the "Modern Girl" or Modan Gāru.