Whether we are Socialists or not, we will all admit that every level of culture breeds its own particular brand of vice and uncovers new weaknesses as well as new nobilities in human nature; that a given social development--such, for instance as the conditions of life for thousands of young people in crowded city quarters--may produce such temptations and present such snares to virtue, that average human nature cannot withstand them. The very fact that the existence of the social evil is semi-legal in large cities is an admission that our individual morality is so uncertain that it breaks down when social control is withdrawn and the opportunity for secrecy is offered. The situation indicates either that the best conscience of the community fails to translate itself into civic action or that our cities are too large to be civilized in a social sense. These difficulties have been enormously augmented during the past century so marked by the rapid growth of cities, because the great principle of liberty has been translated not only into the unlovely doctrine of commercial competition, but also has fostered in many men the belief that personal development necessitates a rebellion against existing social laws. To the opportunity for secrecy which the modern city offers, such men are able to add a high-sounding justification for their immoralities. Fortunately, however, for our moral progress, the specious and illegitimate theories of freedom are constantly being challenged, and a new form of social control is slowly establishing itself on the principle, so widespread in contemporary government, that the state has a responsibility for conditions which determine the health and welfare of its own members; that it is in the interest of social progress itself that hard-won liberties must be restrained by the demonstrable needs of society. This new and more vigorous development of social control, while reflecting something of that wholesome fear of public opinion which the intimacies of a small community maintain, is much more closely allied to the old communal restraints and mutual protections to which the human will first yielded. Although this new control is based upon the voluntary co-operation of self-directed individuals, in contrast to the forced submission that characterized the older forms of social restraint, nevertheless in predicting the establishment of adequate social control over the instinct which the modern novelists so often describe as "uncontrollable," there is a certain sanction in this old and well-nigh forgotten history.