The phenomena of class morality are ancient and familiar enough. They have varied throughout history with the changing character of the basis of class distinctions. The great permanent distinction of sex, and the social relations between man and woman which have arisen thereout in the period of civilisation from which the world is now emerging, have resulted not only in the establishment of distinct codes of chastity for the sexes, but also in innumerable prejudices against the participation of one sex or the other in activities having nothing whatever to do with physiological distinction. They have even succeeded in producing, through inequality of freedom and education, well marked differences in mental habit, which show themselves continually when men and women are confronted with the same questions of truthfulness, honor, or logic. It is hardly necessary to observe that most of these differences are distinctly traceable to the institution of private property, and to its concentration in the hands of the male as the stronger individual in a competitive society. The class moralities of societies whose orders have been based immediately on status or caste have formed the subject of an extensive literature. The tracing of all such distinctions to their root in economic circumstances is scarcely less interesting than the investigation of the same foundation for sex morality. But even the interpreters of the Church Catechism have abandoned the appeal to status as the basis of duty; the idea of hereditary aristocracy is dead; and class distinctions and their appurtenant ethics are now founded directly and obviously on property.