240. Polygamy excludes many men from marriage and makes the wife practically not a wife, while it also prevents real reciprocity of rights both between husband and wife and between parents and children 241. The abolition of slavery is another essential to the development of the true family life, in both the above respects 242. (3) Thus the _right_ (as distinct from the _morality_) of family life requires _(a)_ monogamy, _(b)_ duration through life, _(c)_ terminability on the infidelity of husband or wife 243. Why then should not adultery be treated as a crime? Because (unlike other violations of right) it is generally in the public interest that it should be condoned if the injured person is willing to condone it 244. Nor would the higher purposes of marriage be served by making infidelity penal, for they depend on disposition, not on outward acts or forbearances 245. All that the state can do, therefore, is to make divorce for adultery easy, and to make marriage as serious a matter as possible 246. _(b)_ Should divorce be allowed except for adultery? Sometimes for lunacy or cruelty, but not for incompatibility, the object of the state being to make marriage a 'consortium omnis vitae'. P._ Rights and virtues._ 247. Outline of remaining lectures, on (1) rights connected with the functions of government, (2) social virtues. (The antithesis of 'social' and 'self-regarding' is false) 248. Virtues, being dispositions to exercise rights, are best co-ordinated with rights. Thus to the right of life correspond those virtues which maintain life against nature, force, and animal passion 249. Similarly there are active virtues, corresponding to the negative obligations imposed by property and marriage 250. 'Moral sentiments' should be classified with the virtues, of which they are weaker forms 251. Although for clearness _obligations_ must be treated apart from _moral duties_, they are really the outer and inner side of one spiritual development, in the joint result of which the idea of perfection is fulfilled. Supplement. Some Quotations rendered into English. ON THE DIFFERENT SENSES OF 'FREEDOM' AS APPLIED TO WILL AND TO THE MORAL PROGRESS OF MAN. Note of the Editor, The lectures from which the following extract is taken were delivered in the beginning of 1879, in continuation of the course in which the discussion of Kant's moral theory occurred. The portions here printed are those which were not embodied, at any rate in the same form, in the _Prolegomena to Ethics_. See _Prolegomena to Ethics_, Book ii. ch. i. sec. 100, Editor's note. ON THE DIFFERENT SENSES OF 'FREEDOM' AS APPLIED TO WILL AND TO THE MORAL PROGRESS OF MAN.