One might almost draw up a schedule of the tests which should be applied whenever we may happen to be forced to adjudicate as to the morality of any sex-behaviour. For already there have emerged certain definite test-principles. There is the consideration of the standard of the relative degree of intelligence to which the particular individual has developed, and of the fact that there are many types of sex-temperament. On the other hand we see that the direction of absolute morality to which our faces should be set, is the raising of the sex-force to super-physical levels, so that the physical side becomes a mere incident, or is even eliminated altogether. Then we apply the rule that there must be an exercise of restraint and will-power, so that sex obsession is entirely avoided. The extent to which the mind can be diverted from sexual channels must depend on the stage of development which the individual has reached. Lastly, we apply the test of how far love, so deep and pure that it is permanent rather than spasmodic, a monopoly rather than promiscuous, is the motive. Modern society has gone, I contend, as much astray in drifting to the extreme of considering all things permissible, as has Puritanism in regarding the sex-act outside marriage as in all circumstances a deadly evil. And I can only marvel that this latter attitude is taken up so often in the name of the Christian religion, when its Founder, while declaring that at the last day it would be "more tolerable for Sodom and Gomorrah than for the Scribes and Pharisees," also said to the woman taken in adultery, "Neither do I condemn thee; go thy way, from henceforth sin no more." Chapter 6: Divorce In leaving the moorland of general principles for the fields of particular problems it will be convenient to group sex natures under three heads: (1) the normal or hetero-sexual, (2) the invert or homo-sexual, and (3) the neuter or sexless. It is necessary only to add that it will not be possible to deal in more than the merest outline with any of these important questions. The most prominent of the problems concerned with the normal group is that of divorce. The problem arises because on the one hand there is a sense that marriage ought to be a permanent state, while on the other, there are many human exigences which go to break up particular marriages. Separation, without permission to re-marry, is of course an admitted remedy. But the question then arises whether parties so separated will continue to live as celibates; and as it appears certain that the vast majority will not, we have to ask whether it is better to legalise the fresh unions which are formed, or to permit adultery.