On the contrary, it is through the greatness of their feeling for each other that two married people can bear the loss of children, when—knowing that neither of them thus deprives the race of a material asset—they enter upon their union with the resolve not to become parents. Through the same greatness in their love, the party on whose side the danger lies may gain strength to sacrifice individual happiness in order that the other may gain a happiness more significant to himself and to the race with some one else. Such sacrifices occur even now more frequently than is supposed. But above all it is the extension of the instinct of love through the racial sense which will secure the ennobling of the race without sacrificing individual happiness. The point of view of racial ennobling found expression even in the Mosaic marriage law. In ancient Greece also this ennobling was a conscious factor. But Christianity’s insistence on the importance of the individual and of humanity weakened the feeling of the individual for the race, as did likewise the doctrine of souls supplied to the bodies from heaven and returning thither. It was only through the enhancement of man’s spiritual force, by the mortification of his sinful body, that Christianity raised the quality of the race. The doctrine of hereditary sin was its only—half-rational and half-irrational—insistence on our connection with our ancestors. Since Christianity regarded the human species as once for all determined by God—though bungled by Adam—restoration, not new creation, was, as already stated, its fundamental idea. In the very conditions of the renewal of life Christianity saw the root and origin of sin in the world. This way of viewing things must be entirely overcome; and fortunately the church has of necessity lost—and will continue to lose—in every conflict with love. But in this way the advance takes place by a turning-aside from the direct line of development: the enhancement of the race. At the present time many symptoms show that love and the racial sense are beginning to approach one another. Whenever abstract, logical thought confronts real life with a problem that admits of only two solutions, the latter asserts its proud determination not to allow itself to be confined within definitions or ruled by deductions. Life is movement, movement implies variability, transformation, in other words, development in an upward or downward direction. Never will the upward curve assume a more pronounced elevation than when the desire of procreation has reached the point at which it is directed by the selection of personal love, this selection again being directed by a clear-sighted instinct tending to the ennobling of the race.