In connection with the course of development of sexual morality it was pointed out that the ecclesiastical and legal establishment of the ideal of monogamy as _the only form of sexual morality_ has had for its result the unconditional acquiescence in the idea that the claims of evolution are in complete agreement with existing laws and customs; with the further result that we are now—through the want of a recognised right to manifold experience—almost in the same position of ignorance as to the form of sexual morality most favourable to the development of the race, as we were a thousand years ago, and that, therefore, the vital needs of the race as well as the individual’s demands of happiness speak for a more extended right to such experiences. No one knows whether, at the end of the new paths, we shall not again be confronted by the riddle of the sphinx: how the parents are to avoid being sacrificed for the children or the children for the parents. The one thing certain is that on the path we have hitherto followed we have arrived at the sphinx. And all those who have been torn to pieces at its feet are witnesses that on this path mankind did not arrive at the solution of the riddle. The point of view which has here, throughout, been the leading one is, that in the same degree as life itself becomes the meaning of life human beings will also in all their sensations and all their undertakings become more and more conscious of regard for the race. It is thus only a question of time when the respect of society for a sexual union shall not depend upon the form of cohabitation that makes a couple of human beings become parents, but only upon the value of the children they thus create as new links in the chain of generations. Men and women will then dedicate to their mental and bodily fitness for the mission of the race the same religious earnestness that Christians devote to the salvation of their souls. Instead of divine codes of the morality of sexual relations, the desire of, and responsibility for, the enhancement of the race will be the support of morals. But the knowledge of the parents that the meaning of life is also in their own lives, that they thus do not exist solely for the sake of their children, may liberate them from other duties of conscience which at present bind them in respect of the children, above all that of keeping up a union in which they themselves perish. The home may then more than at present be synonymous with the mother, which—far from excluding the father—contains the germ of a new and higher “right of the family.”