tion of temperance which is generally applicable, and,
wherever the limit may be set, there, on either side of it, the
antagonistic impulses appear again,--one of indulgence, the other of
restraint,--producing pitfalls of vice and ruin, and ever renewing the
strain and torment of the problem of right and duty. Therefore
regulation is imperatively called for by the facts of "nature," and the
regulation must come from intelligence and judgment. No determination
of what the regulation should be has ever yet been found in law or
ethics which does not bear harshly on great numbers, and in all stages
of civilization numbers are found who violate the regulations and live
outside of them.

+362. Egoistic and altruistic elements.+ Here, then, is the case: the
perpetuation of the species requires the cooperation of two
complementary sexes. The sex relation is antagonistic to the struggle
for existence, and so arouses egoistic sentiments and motives, while it
is itself very egoistic. It is sometimes said that the struggle for
existence is egoistic and reproduction altruistic, but this view rests
upon a very imperfect analysis. It means that a man who has won food may
eat it by himself, while reproduction assumes the cooperation of others.
So far, well; but the struggle for existence assumes and demands
co-operation in the food quest and a sharing of the product in all but a
very small class of primitive cases; and the sex passion is purely
egoistic, except in a very small class of cases of high refinement, the
actuality of which may even be questioned. The altruistic element in
reproduction belongs to the mores, and is due to life with children,
affection for them, with sacrifice and devotion to them, as results
produced by experience. It is clear that a division between the food
quest as egoistic and reproduction as altruistic cannot be made the
basis of ethical constructions. To get the good and avoid the ill there
is required a high play of intelligence, good sense, and of all
altruistic virtues. Under such a play of interests and feelings, from
which no one is exempt, mass phenomena are produced by the ways of
solving the problem which individuals and pairs hit upon. The wide range
and contradictoriness of the folkways in regard to family life show how
helpless and instinctive the struggle to solve the problem has been. Our
own society shows how far we still are from a thorough understanding of
the problem and from a satisfact