How are the various views to be reconciled? A certain number of philosophers have tried to raise themselves above these too narrow or too biassed points of view, and to find solutions of general value. Many have been proposed; now is not the time to discuss the principal ones. So I will confine myself to expounding to you that one of these theories which seems to me the simplest, the most ingenious, and the most useful for the resolution of the problem which we have set ourselves in connection with sport. It is the theory of the limits. All human activities ought to be reciprocal limits. Take art and morality for instance: What relation ought they to bear to each other? The question has been discussed with ardour. Artists, and many of their friends, have tried to postulate a violent schism between the two, proclaiming that art has the right to search for beauty wherever she can find it, without bothering herself about morality. Super-moralists, on the contrary, have tried to make art the slave of morality, asserting that the former ought to be always ready to obey its orders and to sacrifice herself to its demands. But would it not be more reasonable and more human to say that art and morality are reciprocal limits? Morality is one of art’s limits; without wishing to make her its slave, it can and must prevent her from seeking beauty in certain subjects and certain incidents which would be dangerous to morals or to the pure-mindedness of the public. The forms of beauty are so numerous. Why should not art refrain for moral reasons from seeking for some of them? But art on her side is a limit of morality; she is in no way anxious to dominate it, but she can and must prevent morality from going astray in its search for perfection. Those who are familiar with history know that a spice of artistic taste has always been the best remedy for the most dangerous or the most repugnant excesses of asceticism. Let us take another example. A question which has much exercised men’s minds is whether art and science ought to set before themselves practical ends, or whether they are in themselves ends. There are people who would like to subordinate the rest of the world to art and to science. This entails requiring of art and science that they should seek beauty and truth without having in view any utilitarian end, without troubling themselves to ask whether they are useful or hurtful to man. Others again propose to subordinate art and science to the rest of the world, asserting that every art and every science which does not serve practical ends is a waste of time and trouble. Here, too, it seems to me that it would be more human to say that science and art seek truth and beauty, not utility. Utility, then, is not the end of art and of science; but it is one of their limits. The truths which the human mind can discover, like the forms of beauty which it can create, are infinite.