The subject of crime illustrates the same point. Against crime as such, society is as set as ever. But our attitude toward the causation and cure of crime, and, above all, to the treatment of the criminal, has undergone a profound alteration. And the change that has taken place here has been away from the Christian conception which brutalized the world for so long, towards the point of view taken up by the ancient Greeks, that wrong doing is the outcome of ignorance. Expressed in the modern manner we should say that crime is the result of an undeveloped nature, or of a pathological one, or of a reversion to an earlier predatory type, or the result of any or all of these factors in combination with defective social conditions. But this is only another way of saying that we have exchanged the old, brutal, and ineffective methods for more humane and effective ones because we look at the problem of crime from a different intellectual angle. A more exact knowledge of the causation of crime has led us to a more sensible and a more humane treatment of the criminal. And this, not alone in his own behalf, but in the interests of the society in which he lives. We may put it broadly that improvement comes from an enlightened way of looking at things. Common observation shows that people will go on tolerating forms of brutality, year after year, without the least sense of their wrongness. Familiarity, and the absence of any impetus to examine current practice from a new point of view seem to account for this. In the seventeenth century the same people who could watch, without any apparent hostility, the torture of an old woman on the fantastic charge of intercourse with Satan, had their feelings outraged by hearing a secular song on Sunday. Imprisonment for "blasphemy," once regarded as a duty, has now become ridiculous to all reasonable people. At one and the same time, a little more than a hundred years ago in this country, the same people who could denounce cock-fighting on account of its brutality, could watch unmoved the murdering of little children in the factories of Lancashire. Not so long ago men in this country fought duels under a sense of moral compulsion, and the practice was only abandoned when a changed point of view made people realize the absurdity of trying to settle the justice of a cause by determining which of two people were the most proficient with sword or pistol. We have a continuation of the same absurdity in those larger duels fought by nations where the old verbal absurdities still retain their full force, and where we actually add another absurdity by retaining a number of professional duellists who must be ready to embark on a duel whether they have any personal feeling in the matter or not. And it seems fairly safe to say that when it is realized that the duel between nations as a means of settling differences is not a bit more intellectually respectable than was the ancient duello we shall not be far removed from