It is thus the dissatisfaction of the most cultured class with the existing contradictions between its sexual needs and the form of their legitimate gratification which is now giving rise to attacks on that institution of marriage which was still sufficient for their own grandparents, just as it is even now for a countless number of their contemporaries. These people know well enough that their dissatisfaction will not destroy marriage, so long as the psychological and social conditions which now maintain it continue to exist. But they know at the same time that their will is destined gradually to transform these psychological and social conditions. And they already see on the hemisphere of the soul signs and wonders which portend that the fulness of time is at hand. The reformers do not believe that the inconsistencies and contradictions which are indissolubly connected with the natural conditions of the maintenance of the race can be got rid of by any legislation. And since they understand that complete freedom is an idea which only corresponds with perfected development, they are also aware that new forms frequently entail hitherto unknown limitations, as well as extensions, of liberty. What they desire is such forms as, whether they limit or extend liberty of action, will promote a life-enhancing use of the sexual powers both for the individual and for the race. They have no hope that the new form will arrive in a state of perfection, any more than they expect that all mankind will be prepared for it. But they hope to foster the higher needs, to awaken the richer powers, which are destined finally to render the new form necessary also to the majority. This hope kindles their calculated efforts, which are directed by the certainty that personal love is life’s highest value, as well directly for the individual himself as indirectly for the new lives his love creates. And this certainty is spreading from day to day all over the world. Unless one believes in a superhuman reason which directs evolution, one is bound to believe in a reason inherent in humanity, a motive power transcending that of each separate people, just as the power of the organism transcends that of the organ. This reason increases in proportion as the unity of mankind becomes established. Less and less are the individual nations able to preserve their own peculiarities from the influence of their neighbours. And this is now becoming especially plain with regard to sexual questions. While Scandinavian and Anglo-Saxon ideas on sexual morality appear here and there in the literature of the Latin races, the Latin view of love has helped to shape the ideas which in Scandinavia go by the name of “the new immorality.”