I MORE LIFE FOR WOMAN 3 II MORE LIFE FOR MAN 17 III MORE LIFE FOR THE HOUSEHOLD EMPLOYEE 33 IV MORE PHYSICAL VIGOR FOR ALL 51 V MORE JOY IN MERE LIVING 67 VI MORE BEAUTY FOR ALL 83 VII MORE PLEASURE FOR THE PRODUCER OF HOUSEHOLD STUFF 99 VIII MORE CONSCIENCE FOR THE CONSUMER 119 IX NEW WORK FOR THE HOME 135 HOME PROBLEMS FROM A NEW STANDPOINT MORE LIFE FOR WOMAN More life for woman--not only in length through increase of years, but also in breadth through increase in joyful, satisfactory, well-directed activity. A person is prompted to activity by certain instincts or desires. It is common to divide these desires into two classes--the self-regarding and the other-regarding. Among those of the first class are the desires for nutrition, for parenthood, for intellectual activity, and for creating objects of utility and beauty. Among those of the second class are love and sympathy. It is common, also, to divide the activities prompted by the desires into selfish and unselfish on the ground that some are of value to him alone who engages in them, and some are of value to others only. The latter division, however, is not rational, for it is easy to show of any act, that if it is of benefit to the doer it must be to others also, and _vice versa_. Eating, for example, is prompted by a desire that is entirely self-regarding, but if we did not eat we could not work for others. Although there is no reason for a classification of activities based upon the recipient of the benefit, there is a reason for a division based upon the way in which the advantage comes to the doer or to others. The self-regarding instincts inspire one to acts which lead directly to the enrichment of his own life and only indirectly, and by way of his increased power through activity and consequent increased capacity for service, to the welfare of others. By such acts he preserves his life, promotes his health, acquires knowledge, and cultivates talents in whose expression he finds pleasure. The other-regarding instincts lead one to activities which tend directly to the welfare of others, and only by a circuitous route and by way of the benefit conferred upon others, to the enrichment of his own life. By such activities he sacrifices or endangers his life that others may live, he gives up health for the health of others, imparts knowledge at the expense of limiting his own store of information, and leads others to the satisfaction of expressing their talents by sacrificing the cultivation and exercise of his peculiar gifts.