The intellectual――perhaps by reason of the monastic tradition of learning, perhaps because he finds Jason so revolting――does all that he can to forget the needs of the body. Woman counts as one of them. She is a burden, a responsibility, a distraction, an incursion of the material into a world of contemplation. As for children and domestic life, they would make an end to all thought, to all art. An instinctive life――so he thinks――is possible only in spasm, if at all, for a man with serious mental work to accomplish. If woman persists in keeping him company, then she must shoulder the burdens, tend him and care for him, and leave him alone when he doesn’t want her. It is this contempt for the natural play of instinct which eats the heart out of life for many intellectuals, men and women, of to-day. They dread the gift of themselves, the loss of independence which passion would bring, and therefore they never give freely. In part, they are cherishing the medieval tradition that to be worthy of spiritual or mental labour man and woman must go aside and renounce; in part, they are inspired by a tight conception of materialism, in which individuals are hurled like lumps of matter by dynamic forces through space, unable to do more than come near, but never mingle one with another. This view of life and the medieval are combining to destroy our world in lovelessness and despair. The old-fashioned mind clings to spiritual duties and consolations and the framework of Church discipline, as a bulwark against personal licence; the more modern mind is dominated by mechanism――which is, after all, no more than the rational control of matter――and seeks in an intelligent organization of the State, a framework within which each individual is to perform the duties for which he is best fitted. To neither conception is love between individuals, or sex-love between man and woman, important. In effect, personal relationships do not matter. The Christian doctrine of all-embracing love was once potent, but fails to-day because of the foundation of God, dogma, and Church on which it is built and which modern people cannot accept. “To love thy neighbour as thyself” is also inadequate without knowledge and understanding. But the rational materialists’ attitude――such, for instance, is that of the Bolsheviks――to human relationships, in particular to women and sex, is as lacking in the sense of human dignity as the Christian. Monogamy and undiscriminating licence rest upon a common basis of contempt for love and personality, both asserting that the desire of a man is for a woman, of a woman for a man, but no matter whom. Dualism, as ever, is the culprit. Sex-love is to be no more than a physical need――no part of the serious business of life. Science has brought a more modern attitude to matter which by its effect upon the imagination may change our conception of personality and sex. Force, struggle, solidity, contact, may yield to gentleness, non-resistance,