organizing these older, deeper modes of behavior and feeling in such a way that they will promote, and not conflict with, an intelligent life. Instead of attempting to cultivate modes of thought and conduct independent of sex the woman of the future must cultivate modes of thought which will raise the sex life to a more intelligent level. Not in disassociating her mind from children will woman's intellect develop but in learning to control the birth of children, to intelligently conceive children, and to educate them. Woman will live her larger life not by being free from children but by choosing her children. Not in romance independent of the family but in a more intelligent kind of romance within the family will woman find her larger life.

The new woman is nervous and disoriented not because she is highly enlightened but because her new enlightenment has not come in her own sphere. The new woman's education has so far been a joyless reproduction of man's intellectual interests. Woman is at present coquetting with the different professions but her heart is not in these professions. She has not yet found out that her greatest intellectual development is possible only in those aspects of experience which most concern a woman's life. Woman's greatest intellectual development will produce the greatest and most lasting results when it proceeds along the lines of her own generic interests. When the modern woman finds her intellectual clue she will not copy man's education; she will develop her own mind on its own lines. There are aspects of economics and sociology, of biology and psychology, of art and literature, that vitally concern a woman's life. Woman must have her own type of

education; she must think enough of herself to be not satisfied but joyously happy in being a woman. Woman will be free to use divorce but only with the greatest caution as she would use surgery. She will have the right to own property but not for the sake of spending it but in order that she may share in the control of the economic phases of her life. Women have a right to all the individual freedom that men have. But biology would seem to make it clear that a woman cannot have the same type of individuality that men have. Her sexual differentiation makes her the bearer and nourisher of the young in a way that can never be shared by man. Any organism can attain its highest development only when it functions along the lines of its natural characteristics and capacities. A woman can attain her greatest individuality only when she voluntarily and intelligently is true to her sex.

It is only when the mind is free to coöperate with and to organize the sexual life that the will in the sphere of sex is realized and the sexual life blooms. Love on its physical side is possible only when mind and will coöperate with the instinctive sexual life. Prostitution therefore is a disorganization not only of the love life but of the sexual life as well. The sex life reaches its full flower only through love. And love develops and matures not in promiscuous but in established and dependable relationships. A mutually organized life is essential not only to mental and moral trust but to a full and healthy expression of the sexual life itself.

It is one of the newest discoveries of modern psychology that the sexual life of woman comes to its full

expression only where there is the mental and moral stimulus of love. And such an atmosphere can endure only in a mutually organized relationship. How wise therefore are the words of Proverbs (5:15, 18, 19, 20): "Drink running waters out of thine own well. Rejoice with the wife of thy youth. Let her be as the loving hind and pleasant roe. Be thou ravished always with her love. Why wilt thou be ravished with a strange woman?"

The new ethics of sex is attempting to bring romantic love within the family system. It contemplates a synthesis of romantic love, of Christian love, of the love of chivalry, with the pagan ethnic family ideal. In the new ethics of sex the sentiment of love, which tends to exist outside the family, and the pagan love of immortality through the family line, coincide.

The unrest in the sphere of the family is due to the emergence in the individual of a newer intelligence, a richer individuality which is incompatible with the traditional family. This has introduced dualism between the individual and marriage. The dualism can be overcome only by a newer conception of the individual. The higher intelligence of the individual must be made to remold, to reorganize, the instincts, emotions, habits, the customs, sentiments and ideals, upon which the institution of marriage rests. Only through such an intelligent and plastic reorganization can the dualism. between the individual and marriage be prevented. As the individual learns to reorganize the institution of marriage, as he learns to give objective, social expression to his growing intelligence, he experiences an enlargement of his personality. Marriage is one of the

social aspects of the individual's essential nature. The type of marriage must change with the type of individual. There is no inner nature of the individual which exists prior to the individual's social behavior. The institution is the organized, and the process of intelligence is the organizing, aspect of one unbroken unity of human life.

CHAPTER XXVIII

THE GOOD WILL IS CREATIVE

When the conscience of western civilization outgrew the conception of property which it had inherited from the old pagan order it was natural that the moral pendulum should swing from the old extreme of slavery and paternalism to the ideal of poverty. The new virtue of poverty was a protest against an outgrown conception of property.

But to set apart the will, the heart, the motive, from the material interests of life, to make the inner disposition independent of the world of property, was to leave the world of property outside the sphere of morality. Such a dualism made the will unreal and standardless and deprived it of the content which was necessary for its functioning. To define the moral will as independent of the world of property may have been a strategic move forward at the breaking down of the pagan régime; but to continue this ideal is to cultivate economic and moral chaos. The ethics of the inner life although it seems to have been a step backwards was in reality laying the basis for a great moral advance. The virtue of poverty taught western civilization a profound lesson in the ethics of property-the lesson that only those material interests have moral worth which are organized about a moral will. Only