But there emerges to the modern inquirer certain ideals and desiderata that at least go some way towards completing and expanding the crude primaries of a Utopian marriage law set out in section 4. The sound birth being assured, does there exist any valid reason for the persistence of the Utopian marriage union? There are two lines of reasoning that go to establish a longer duration for marriage. The first of these rests upon the general necessity for a home and for individual attention in the case of children. Children are the results of a choice between individuals; they grow well, as a rule, only in relation to sympathetic and kindred individualities, and no wholesale character-ignoring method of dealing with them has ever had a shadow of the success of the individualised home. Neither Plato nor Socrates, who repudiated the home, seems ever to have had to do with anything younger than a young man. Procreation is only the beginning of parentage, and even where the mother is not the direct nurse and teacher of her child, even where she delegates these duties, her supervision is, in the common case, essential to its welfare. Moreover, though the Utopian State will pay the mother, and the mother only, for the being and welfare of her legitimate children, there will be a clear advantage in fostering the natural disposition of the father to associate his child's welfare with his individual egotism, and to dispense some of his energies and earnings in supplementing the common provision of the State. It is an absurd disregard of a natural economy to leave the innate philoprogenitiveness of either sex uncultivated. Unless the parents continue in close relationship, if each is passing through a series of marriages, the dangers of a conflict of rights, and of the frittering away of emotions, become very grave. The family will lose homogeneity, and its individuals will have for the mother varied and perhaps incompatible emotional associations. The balance of social advantage is certainly on the side of much more permanent unions, on the side of an arrangement that, subject to ample provisions for a formal divorce without disgrace in cases of incompatibility, would bind, or at least enforce ideals that would tend to bind, a man and woman together for the whole term of her maternal activity, until, that is, the last born of her children was no longer in need of her help. The second system of considerations arises out of the artificiality of woman's position. It is a less conclusive series than the first, and it opens a number of interesting side vistas.