The sex-needs almost always are dealt with as though they stood apart and lay out of line with any other need or faculty of our bodies. This is, in part, due to the secrecy which has kept sex as something mysterious. We have most of us been trained from our childhood into indecent secretiveness. But there is as well a deeper reason, and it will be a long time before we can change it. Sex is so powerful in most of us, and, when from any cause awakened into consciousness, occupies really so large a part of our attention, that we are afraid of ourselves, and this reacts in fear of any open acknowledgment even in our thoughts of our own sex-needs. Still less can we grant the sex-needs of others, perhaps stronger and different from our own need. It is necessary to face very frankly this tremendous force of the sex-passion, for the most part veiled in discussion. Many women and some men do not realise at all the immense complications of sex, or understand the claims that passion makes on many natures. Almost necessarily in any inquiry into these questions of sexual conduct one’s opinions are biased by temperament and personal experience. We are dealing with forces in which the individual element cannot be set aside. It is foolishness always to preach continence. Sexual abstinence is possible without great effort for some people, it is not possible for all. I am certain we have to recognize this fact, and to allow for its action. It is not what we want people to do, but what they will do, that we are considering. If we look at the matter practically, it is of course necessary to remember that this question of the possibility of, as well as the advantage to be derived from, sexual abstinence is an entirely different one, as it relates to the time before, or after, the first experience of love. The sex desires are strong when roused, but when not definitely aroused, the ideal of chastity asserts itself, and for long periods these desires may not greatly occupy the conscious imagination. It is clear that the physical problem cannot be, and ought not to be, considered apart from the will. Great good in some cases may be done by establishing control over thought. It is, however, idle to count on a course of thought and action being taken by the rough majority among us which so much of our civilisation and daily environment makes difficult and indeed impossible. A race of young men and women surrounded with shameful concealments and bred to a blind acceptance of wrong sexual conditions, accustomed to an atmosphere of sniggering and suggestiveness in connection with the central facts of love and life—such a race cannot have, much less practise, an ideal of true chastity.