mble and grope and
blunder, manacled by the iron chains of inexorable cause and effect.
They provide tools, concrete and measurable, that can be handled and
moved, weighed and seen, for the management of the problems of human
nature and evolution.

Every department of human life, the questions of labor and industry,
science and art, education, puericulture, international problems,
crime and disease, may be illuminated. War and Sex, those two master
interests of mankind, may be understood and handled sympathetically
as they have never before. The reactions of man alone, and man in the
crowd, will be clarified. The red thread of individuality which runs
through the woof and warp of all human affairs will be unraveled.

Inevitably, customs, morals, codes of procedure and practice,
institutions, all those expressions of opinion which make conduct,
all the currents which contrive the infinite variety of life, will be
transmitted into another set of values.

A remoulding, a remodeling will take place all along the line.
Manifestly an unstable thymocentric should not be treated as a
criminal, but treated in a sanitarium. A masculinoid woman needs
satisfactions not vouchsafed in the old "love, honor and obey" home.
How absurd it is to found codes of morality upon sermons or even the
latest psychologies. During the nineteenth century progress in physics
and mechanics overturned traditions thousands of years had painfully
toiled to erect. What is to happen when man comes at last to
experiment upon himself like a god, dealing not only with the
materials without, but also with the very constituents of his
innermost being? Will he not then indeed become a god? If he does not
destroy himself before, that is surely his destiny. For better or for
worse, we possess now in the endocrines new instruments for swaying
the individual as individual, and as related to other individuals, as
a member of a type, family, nation, species and genus.

THE BASIS OF VARIATION

The sense of likeness and the sense of unlikeness plays a decisive
role in the diurnal schedule of the individual. His sense of
resemblance to his father and mother, his kin and clan, mark him and
them off against the cosmos as an alliance of defense and offense. Yet
no matter how closely he is like them and they like him, he differs
and varies, they differ and vary, with a sort of mutual forgiveness,
because the amount of resemblance overtops the degree of variation. In
a