of adult life.

In one respect, at least, society can do a great deal to better the
existing situation, and to solve the struggle between the individual and
group interests. At the same time that it endeavours to set up emotional
responses that shall be conducive to eugenic mating and to a happy love
life, as well as for the welfare of the child, it should also leave a
wide margin of personal liberty for the individuals concerned to work
out a type of sexual relationship which is in harmony with their natural
inclinations. The institution of monogamy is too deeply founded in the
needs of the individual and of the child to suffer from this increase in
freedom and responsibility. Were it so frail a thing as to need the
protection of the church and state as well as public opinion to insure
its survival, it would be so little adapted to the needs of humanity
that it might better disappear.

There are no indications that there would be any wider deviation from
the monogamous relationship were variations frankly recognized that now
take place in secret. By its present attitude, society is not
accomplishing its purpose and preventing all sexual relationships except
those which conform to its institutionalized standards. It is merely
forcing what should be always the most dignified of human relationships
into the shamefulness of concealment and furtiveness. Moreover, because
it visits its wrath on the child born of unions which are not strictly
conventionalized, it prevents the birth of children from mothers who
might be of great eugenic value, but whom fear of social disapproval
keeps from the exercise of their maternal functions but not of their
sexual activities.

In the final analysis, it will probably be demonstrated that for a
certain type of personality there can be no compromise which will
resolve the conflict between the egoistic inclinations and the interests
of the group. For those whose deepest desires are so out of harmony with
the social life of the times there is no alternative but to sacrifice
their personal desires or to forfeit the pleasure of feeling in complete
rapport with their fellows. In such natures, the ultimate course of
conduct will be determined by the relative strengths of the
individualistic and gregarious impulses, other things being equal. In
some instances this will mean the choice of a line of conduct out of
harmony with the general trend of group life; in others, it will mean
the repressio