tendencies, he has lost the right to be counted a moral agent. It would be better if there were more suffering in the world than that the existence of the moral will should be undermined. No one ought to take such arguments lightly. The spirit which directs them is needed more than anything else in our time of reaching out for superficial goods. No one can insist too earnestly that life is worth living only if it serves moral duties and moral freedom and is not determined by pleasures and absence of pain only. Those who set forth this argument are entirely willing to acknowledge the profound effect which suggestive therapeutics may create. More than this, they have to acknowledge it to gain a basis for their attack. Just because the hypnotizer can entirely change the desires and passions, the habits and perversities of the suffering victim, he seems to them a moral wrongdoer who negates the principle of human freedom. A forcible book of recent days calls the suggestive power of the psychotherapist "The Great Psychological Crime." It says to the hypnotist: "By your own testimony, you stand convicted of applying a process which deprives your subjects of the inalienable right and power of individual self-control. In proportion as you deprive him of the power of self-control, you deprive him of that upon which his individual responsibility and moral status depend. In proportion as you deprive him of the free control and exercise of those powers of the soul upon which his individual responsibility and moral status depend, you thereby rob him of those powers upon which he must depend for the achievement of individual immortality."