The word “natural” is here used in contradistinction to “personal”; not as holding man’s personal conduct to be un-, anti-, or super-natural, but as distinguishing between the actions resultant from general laws, and those resultant from the man’s choice and will; between the genetic and the telic. Marriage, for instance, is a result of the natural laws of sex-attraction, with their deeper bases in race-preservation; celibacy is a result of personal choice and will, based on certain ideas cherished by the individual; marriage is genetic—celibacy, telic. The cerebral activity required to decide upon and enforce a given act, apart from and perhaps in spite of the natural tendencies, makes such acts more perceptible and more memorable; and man inevitably grew to overestimate that part of his behaviour which had passed muster in the front halls of the brain. In these cases he felt himself act, and assumed that the acts which he felt were the sum of his conduct. Plainly perceiving, however, that these acts of his were very irregular and unreliable, often indeed differing widely from his intention, he soon postulated other forces as working upon him, supposedly personal, for he knew no others; and gods and devils were installed in his universe as cogent factors in this perplexing mass of conduct. Some, feeling dimly the larger currents of tendency pressing upon them, conceived of Fate, Destiny, Karma, Fore-ordination—something high and invincible, governing conduct from afar. In all the history of man’s conscious life he has been struggling with his conduct, and seeking to modify it to what he from time to time considered desirable ends. That he has accomplished so much is due to the tremendous power he has to use in this way; that he has accomplished so little is due to his misapprehension of the best means of applying this power; and that he has produced such strange, peculiar kinds of personally modified conduct is due to his varying conception of the desired ends. Overestimating his personal power, he constantly overdraws upon its resources, exhorting the individual to behave thus and thus; as if all conduct were telic. He has known little or nothing of the genetic laws of human progress which would have guided his course and lightened his task so wonderfully, could he but have understood them. Better housing for the poor does more to develop chastity than preaching it to two families who live in one small room.