Fortunately it is now realised by an increasing number of people that naturalistic philosophies are merely speculative ventures, which derive no valid support from “modern science.” And it has, besides, been shown above how little “science” had to do with the formation of Mr. Dreiser’s naturalistic prejudice. Mr. Dreiser, on his own showing, was first awakened to a sense of life as a problem to be solved by his discovery of the radical contrast between the ethical standards of his father and his church (as he understood its teaching), and his own spontaneous impulses and desires. His haphazard, undirected education gave him an unexcelled opportunity to learn that there were many others like himself, that they seemed to be the most vigorous members of their communities, and that they never hesitated to transgress every ethical standard, when they could get away with it, in their struggle for self-advancement and self-gratification. He treasured every impression which seemed to be on his side against ethical standards by which he stood condemned. His self-esteem had been gravely shocked by the discordance he had discovered, and he now found the means to restore it and, indeed, to strengthen it, by appeal from home and church to the larger world. Not he was in the wrong of it, but the “senseless,” “impossible” theories which would have convicted him of shameful tendencies. “In shame there is no comfort, but to be beyond all bounds of shame,” says one of Sidney’s Arcadians, and this Mr. Dreiser might thenceforth have taken for his motto.