Frank acknowledgment of this internecine warfare in the very heart of our civilisation is not agreeable. For this reason it is rarely faced in its entirety. We prefer to deal with its incidents and episodes as if they were isolated accidents and could be overcome one by one in isolation. Those who have seen the conflict have almost always proposed as a remedy either a return to nature, a relapse to the simple life, or else flight to some mystic obscurity. Mr. Alexander exposes the fundamental error in the empirical and palliative methods. When the organs through which any structure, be it physiological, mental or social, are out of balance, when they are unco-ordinated, specific and limited attempts at a cure only exercise the already disordered mechanism. In “improving” one organic structure, they produce a compensatory maladjustment, usually more subtle and more difficult to deal with, somewhere else. The ingeniously inclined will have little difficulty in paralleling Mr. Alexander’s criticism of “physical culture methods” within any field of our economic and political life. In his criticism of return or relapse to the simpler conditions from which civilised man has departed Mr. Alexander’s philosophy appears in its essential features. All such attempts represent an attempt at solution through abdication of intelligence. They all argue, in effect, that since the varied evils have come through development of conscious intelligence, the remedy is to let intelligence sleep, while the pre-intelligent forces, out of which it developed, do their work. The pitfalls into which references to the unconscious and subconscious usually fall have no existence in Mr. Alexander’s treatment. He gives these terms a definite and real meaning. They express reliance upon the primitive mind of sense, of unreflection, as against reliance upon _reflective_ mind. Mr. Alexander sees the remedy not in a futile abdication of intelligence in order that lower forces may work, but in carrying the power of intelligence further, in making its function one of positive and constructive control. As a layman, I am incompetent to pass judgment upon the particular technique through which he would bring about a control of intelligence over the bodily organism so as not merely to cure but to prevent the present multitudinous maladies of adjustment. But he does not stop with a pious recommendation of such conscious control; he possesses and offers a definite method for its realisation, and even a layman can testify, as I am glad to do, to the efficacy of its working in concrete cases.