Regarding the morality of prevention of fertilization, the best of people hold opposing views. A great specialist in tuberculosis who entered the discussion of Dr. Cabot's paper convinced most of his hearers that hygienic prevention of fertilization of tubercular women is a very moral act for a physician to advise. The real question of morality involved in the problem of contraconception is not whether it is immoral that sperm-cells should be prevented from swimming on towards an egg-cell, but whether there is morality in a sexual union that has its meaning only in affection and is not definitely intended for propagation. It is obviously a complicated problem of hygiene, psychology, ethics, aesthetics, religious beliefs, social traditions, and personal prejudice; and it is absurd to allow it to become entangled in the general propositions of sex-education. As I have often said in this series of lectures, the larger sex-education aims at making the best possible adjustments of sex and life. If the aesthetic demands of affection are in real conflict with the animal function of propagation, then a pragmatically ethical solution is found in intelligent control of the original function. Ideally, the animal function of propagation should be associated with the possibilities of affection that have developed in the highest human life; but there are numerous cases in which there must be dissociation of the functions of affection and propagation, or the alternative is sexual asceticism. Which is moral? This is a question concerning which the individual must weigh his personal views and decide. Only the bigoted victims of arrogance will see immorality in the one who disagrees with him on this question. I insist, then, that even if advanced sex-education for adults should some day come to involve the problem of contraconception, there will be no conflict between hygienic knowledge and ethics, if the teaching leads to more perfect adjustment of sex and life. [Sidenote: Dr. Neumann's view.] Probably the great majority of workers in the sex-education movement do not in the least agree with Dr. Cabot's attempts to dissociate hygienic and moral problems. A far more helpful view is that expressed by Dr. Henry Neumann, leader of the Brooklyn Ethical Culture Society: "Problems of hygiene, whether of sex, or nutrition, or temperance and the like, are no less moral problems. They are problems of habit; and habits are impossible without strong incentives to start them and keep them going.... Ethical instruction is often misunderstood to be barren preaching. It is nothing of the sort. It consists in clarifying views of life. It begins with the fact that there are certain tendencies in our nature which may work ill or good. Then it tries to show to what these lead. It uses what is best in us to make over what is worst. That is why problems of sex-hygiene should be regarded as at bottom problems of sex-morality."