sacrificing its own inclinations for the good of the body and the other members; but it just acts as being one in interest with them and they with it. For the tongue _is_ a muscle, and therefore what feeds it feeds all the other muscles; and the membrane of the tongue _is_ a prolongation of the membrane of the stomach, and that is how the tongue knows what the stomach will like; and the tongue _is_ nerves and blood, and so the tongue may act for nerves and blood all over the body, and so on. Therefore the tongue may enter into a wider life than that represented by the mere local sense of taste, and experiences more pleasure often in the drinking of a glass of water which the whole body wants, than in the daintiest sweetmeat which is for itself alone. Exactly so man in a healthy state does not act for himself alone, practically cannot do so. Nor does he talk cant about "serving his neighbors," etc. But he simply acts for them as well as for himself, because they are part and parcel of his life--bone of his bone and flesh of his flesh; and in doing so he enters into a wider life, finds a more perfect pleasure, and becomes more really a man than ever before. Every man contains in himself the elements of all the rest of humanity. They lie in the background; but they are there. In the front he has his own special faculty developed--his individual façade, with its projects, plans and purposes: but behind sleeps the Demos-life with far vaster projects and purposes. Some time or other to every man must come the consciousness of this vaster life. The true Democracy, wherein this larger life will rule society from within--obviating the need of an external government--and in which all characters and qualities will be recognised and have their freedom, waits (a hidden but necessary result of evolution) in the constitution of human nature itself. In the pre-Civilisation period these vexed questions of "morals" practically did not exist; simply because in that period the individual was one with his tribe and moved (unconsciously) by the larger life of his tribe. And in the post-Civilisation period, when the true Democracy is realised, they will not exist, because then the man will know himself a part of humanity at large, and will be consciously moved by forces belonging to these vaster regions of his being. The moral codes and questionings belong to Civilisation, they are part of the forward effort, the struggle, the suffering, and the temporary alienation from true life, which that term implies.[38] FOOTNOTES: [34] Yet there is no doubt that lasting and passionate love may exist between two persons thus nearly related. The danger to the health of the offspring from occasional in-breeding of the kind appears to arise chiefly from the accentuation of infirmities common to the two parents. In a state of society free from the diseases of the civilisation-period, such a danger would be greatly reduced.