intelligent and, in some ways, more indulgent, morality; but a morality on the whole more austere, a stark notion of duty armed with the relentless imperative which nowadays makes us abashed at the revelation in ourself of physical cowardice or bodily dirtiness. A morality, I venture to add, eventually able to do without the adornments coming under the head of “Moral Beauty.” [1] “No, we may not be as moral as they (_i.e._ the older generation) are, but we are fifty times decenter.”――G. B. Stern, _Tents of Israel_, 1924; p. 244. And, speaking of a future standard of “decency,” there will necessarily come sundry revaluations quite intolerable to our present morality. I will not speak (since far too much is nowadays being spoken concerning what, after all, is but a small part of conduct) about such revaluations of sexual morals as _Dædalus_ prognosticates from transplantation of ovaries. _That_, and coming facilitations for changing one’s sex, cannot, indeed, fail to modify family arrangements; although I have greater belief in the effects of future methods of producing and exchanging, not offspring, but other commodities, and the consequent alteration in our tenure and conception of property. Indissoluble marriage, which already strikes some of us as scarcely decent, will lose its practical utility once inheritance is more or less abolished, and the subsistence and education of children no longer a charge on parents. Nor is this all: a more restricted practice and therefore habitual notion of ownership may at some distant day educate men and women, parents and children, lovers and friends, nay, masters and disciples, to admit Proteus even into the impregnable stronghold and inviolable sanctuary of human selfishness called _Love_. The “marriage of true minds” may, like the other one, come to be supplemented by honourable divorce. Exclusive reciprocal attachment, surely of all spiritual essences the most delicate, if not most volatile, may cease to be regarded as an inalienable piece of property, guaranteed by honour more terrible than law; and which, while all else (and ourselves most!) alters and shifts, cannot be altered and shifted without guilt of theft. There may come an end to the ideal of such fidelity as implies the claim of him or her once preferred to be preferred for ever; the duty also of continuing to prefer once having begun. Like much of the morality of a more intelligent age, “decent” behaviour in matters of sentiment will be based less upon an _ought_ than an _is_. And I can conceive that such a change may make love’s tenure less insecure and less routinish and perfunctory. It will, at least, save one of the finest kinds of happiness (and the multiplying factor of many other ones) not indeed from the passing misery of change, but from the ignominy of claimed or accepted sacrifice, and the cruel pollution of jealousy, not between lovers only, but between all who love.