to his own choice, and of using the freedom of his love under his own responsibility_. He who does not allow his eye to be caught by the light straws that float and are lost upon the stream of time will soon become aware that the new morality is growing deeper and deeper with fresh tributaries. Christian morality starts from the conception of human nature as complete in its constitution though not in its culture, and of a human being divided into body and soul. The soul is of divine origin, but fallen, and must be raised again by a process of culture determined by religion, the object of which is that mankind may attain the ideal provided by religion, that is, Christ. There is another morality which rests—or which rested—upon the belief in the inborn divinity of human nature and the equality of all men; this belief ended in the efforts of the eighteenth century towards universal welfare, and in the expectation that liberty, equality, and fraternity could be realised even with the existing human material. The new morality, on the other hand, adopts humanism in the form of evolutionism. It is determined by a monistic belief in the soul and body as two forms of the same existence; by the belief of evolutionism that man’s psycho-physical being is neither fallen nor perfect, but capable of perfection; _that it is susceptible of modification for the very reason that it is not constitutively completed_. Both utilitarian and Christian humanism saw “culture,” “progress,” and “development” in man’s improvement of material and non-material resources within and without himself. But evolutionism knows that all this has only been the preparation for a development which is to _improve and ennoble the very material of mankind, hitherto, so to speak, only experimentally produced_. Our present “nature” means only what, at this stage of development, is psychologically and physiologically necessary that we may exist as people of a certain time, a certain race, a certain nation. Hairiness was once “nature,” as nakedness is now. Marriage by capture was once “natural,” as courtship is now. What new transformations the race is destined to undergo; what losses and gains, at present unsuspected, of organs and senses, faculties and properties of the soul, await it—this is the secret of the future. But the more mankind is convinced of its power of intervening in its own development, the more necessary does a conscious purpose become. We must understand what obstructions we will root out, what roads we will block up, and what sacrifices we will impose upon ourselves.