It seems hardly necessary to point out further that asceticism and purism are immoral because directed against an element in happiness. Whenever science finds out means to alleviate suffering or free the condition of pleasure from accidental accompaniments that are evil, it is clearly the duty of man to hail the discovery and apply it that he may add to the sum of human happiness. Before touching on environment, i.e., the social condition under which alone general happiness becomes possible, I may classify desires into primary and secondary in order to make the subject clearer. Primary desires are those common to all physical beings, the satisfaction of which (in man) is necessary to healthful ordinary social life. Secondary desires are those whose satisfaction is necessary to some individuals, but not to all. Desires for food, clothing, shelter, also for work alternating with rest, and for love, belong to the first class. They are primary and fundamental. But desires that imply a development of cultured intellect, of delicate sensibilities, of high moral and emotional attainments, of aesthetic tastes, and of spiritual life are secondary desires, i.e., they are not common to all at the present stage of the evolution of man. That they may become so is devoutly to be desired; but if we expect to reach a high standard of life in the social organism without first securing for its individual units the satisfaction of primary needs, we indulge a vain delusion. Does a tree throw out fruitful branches before it is rooted in the soil at its base? Development depends on the satisfaction of primary needs, and proportionally to these being made secure will the satisfaction of the higher desires become necessary to happiness. Now in relation to primary needs, the conditions which it is the duty of society as a whole to secure for the individual are, first: Freedom to act for the end of securing satisfaction of desire; second, opportunity for acquiring the means of satisfaction; third, ability to adopt the means; fourth, protection of life and action. And these conditions have a wide implication. The first implies some control of individual conduct as regards propagation, that each social unit may possess a sound constitution and the comfort of physical health. The second implies access to nature. The third implies education to give knowledge and skill. The fourth implies an organized society with an appropriate, scientifically arranged system of industry.