Curiously enough, the chief practical effect of refusing to recognize the connection of custom with moral standards is to deify some special custom and treat it as eternal, immutable, outside of criticism and revision. This consequence is especially harmful in times of rapid social flux. For it leads to disparity between nominal standards, which become ineffectual and hypocritical in exact ratio to their theoretical exaltation, and actual habits which have to take note of existing conditions. The disparity breeds disorder. Irregularity and confusion are however practically intolerable, and effect the generation of a new rule of some sort or other. Only such complete disturbance of the physical bases of life and security as comes from plague and starvation can throw society into utter disorder. No amount of intellectual transition can seriously disturb the main tenor of custom, or morals. Hence the greater danger which attends the attempt in period of social change to maintain the immutability of old standards is not general moral relaxation. It is rather social clash, an irreconciled conflict of moral standards and purposes, the most serious form of class warfare. For segregated classes develop their own customs, which is to say their own working morals. As long as society is mainly immobile these diverse principles and ruling aims do not clash. They exist side by side in different strata. Power, glory, honor, magnificence, mutual faith here; industry, obedience, abstinence, humility, and reverence there: noble and plebeian virtues. Vigor, courage, energy, enterprise here; submission, patience, charm, personal fidelity there: the masculine and feminine virtues. But mobility invades society. War, commerce, travel, communication, contact with the thoughts and desires of other classes, new inventions in productive industry, disturb the settled distribution of customs. Congealed habits thaw out, and a flood mixes things once separated.