Of course, one would not have it otherwise with respect to the prolongation of life. To expose deformed children as the Spartans did would outrage our moral sentiments; to chloroform the incurable is a proposition that almost every one condemns. But this philanthropic spirit, this zealous regard for the interests of the unfortunate, which is rightly considered one of the highest manifestations of Christian civilization, has in many cases benefited the few at the expense of the many. The present generation, in making its own life comfortable, is leaving a staggering bill to be paid by posterity. It is at this point that eugenics comes in and demands that a distinction be made between the interests of the individual and the interests of the race. It does not yield to any one in its solicitude for the individual unfortunate; but it says, "His happiness in life does not need to include leaving a family of children, inheritors of his defects, who if they were able to think might curse him for begetting them and curse society for allowing them to be born." And looking at the other side of the problem, eugenics says to the young man and young woman, "You should enjoy the greatest happiness that love can bring to a life. But something more is expected of you than a selfish, short-sighted indifference to all except yourselves in the world. When you understand the relation of the individual to the race, you will find your greatest happiness only in a marriage which will result in a family of worthy children. You are temporarily a custodian of the inheritance of the whole past; it is far more disgraceful for you to squander or ruin this heritage, or to regard it as intended solely for your individual, selfish gratification, than it would be for you to dissipate a fortune in money which you had received, or to betray any trust which had been confided to you by one of your fellow men."