What remedy does mind discover for the third class of evils, those resulting from its own activity for other members of society, and those resulting from the restlessness, the protestation of the latter? The remedy is essentially a social phenomenon, and can be discussed here only very briefly with respect to the individual mind. Mind learns to appreciate and to train itself for activities contributing directly to the welfare of society as a whole by actually working for the good of others rather than for its own good. When the social group increases in size, the more experienced and provident members recognize, not by logical reasoning but as the immediate result of experience, that brutally egotistic acts give rise to quarrel and distrust, weaken the ties which hold together the members, and make the group the prey of its enemies. Altruistic acts, on the other hand, are found to strengthen the group. These influential members then endeavor to further the latter and to suppress the former kind of actions. There are two possible ways of bringing this about. First, compulsion. Acts destructive to society are punished. He who commits them thus suffers a disadvantage much greater than the immediate advantage, and the consciousness of this probability of suffering inhibits the act. The total concept of activities or inactivities enforced by punishment is the law. But the law is not far-reaching enough. A society of wholly wicked beings cannot be held together by law. Faith and loyalty cannot be enforced. Willing may consist in a consciousness of the immediate act or in a consciousness of the remotest purpose to the realization of which this act contributes. If in consequence of threatened punishment I will the required act, but not its ultimate purpose, I can frustrate the latter in a hundred different ways. To punishment, therefore, must be added a second means of furthering the welfare of society, through actions of free will. The performance of acts of this kind is called morality. The special form of morality anywhere at any time depends obviously on many circumstances. It is conceivable that in a tribe sparingly endowed with natural resources and pressed by enemies, morality may demand the killing of the aged and of female children. On a higher level of culture such actions must be immoral, because they do not harmonize with other moral commandments, or because, when food is plentiful, an increase in numbers is highly desirable. The Catholic church regards divorce as immoral, but in Japan public opinion regards the enforced continuation of the matrimonial tie as immoral. It is obvious that morality is a growth. But it grows very slowly, remaining nearly constant for long stretches of time; and so we often meet moral commandments which no longer fit the people upon whom they are imposed.