Now every man who has searched his heart knows that this formulation of “criminality” as a specific quality is a stupidity, he knows himself to be a criminal, just as most men know themselves to be sexually rogues. No man is born with an instinctive respect for the rights of any property but his own, and few with a passion for monogamy. No man who is not an outrageously vain and foolish creature but will confess to himself that but for advantages and accidents, but for a chance hesitation or a lucky timidity, he, too, had been there, under the ridiculous callipers of witless anthropology. A criminal is no doubt of less personal value to the community than a law-abiding citizen of the same general calibre, but _it does not follow for one moment that he is of less value as a parent._ His personal disaster may be due to the possession of a bold and enterprising character, of a degree of pride and energy above the needs of the position his social surroundings have forced upon him. Another citizen may have all this man’s desires and impulses, checked and sterilized by a lack of nervous energy, by an abject fear of the policeman and of the consequences of the disapproval of his more prosperous fellow-citizens. I will frankly confess that for my own part I prefer the wicked to the mean, and that I would rather trust the future to the former strain than to the latter. Whatever preference the reader may entertain, there remains this unmistakable objection to its application to breeding, that “criminality” is not a specific simple quality, but a complex that may interfuse with other complexes to give quite incalculable results in the offspring it produces. So that here again, on the negative side, we find a general expression unserviceable for our use. [Footnote: No doubt the home of the criminal and social failure is generally disastrous to the children born into it. That is a question that will be fully dealt; with in a subsequent paper, and I note it here only to point out that it is outside our present discussion, which is concerned not with the fate of children born into the world, but with the prior question whether we may hope to improve the quality of the average birth by encouraging some sorts of people to have children and discouraging or forbidding others. It is of vital importance to keep these two questions distinct, if we are to get at last to a basis for effective action.]