Degeneration, then, is part of the general organic process of life. Every wrong has a history, both in the innate tendencies of individuals and in the circumstances under which they have developed. We no longer feel that we understand crime and vice when we know who are practising them, and how, but we must trace them back to bad homes and neighborhoods, want of wholesome play, inadequate education, and lack of training for useful work. And we need to know also, if we can, what kind of a hereditary outfit each person brought into the world with him, and how it has reacted to his surroundings. Moreover, the various kinds of wrong hang together in an organic whole; they are due largely to the same causes and each tends to reinforce all the others. Where poverty and apathy have become established we may expect to find drunkenness and other sensual vices, idiocy, insanity, pauperism, and delinquency. There is no better illustration of this than the degenerate villages that may be found, probably, in all parts of the country, but are most common, perhaps, in regions which have been stranded outside the current of economic progress. In these the hereditary stock is usually impaired by the more enterprising people moving away, and also by the interbreeding of the inferior strains that remain. Along with this goes a deterioration of the environment in the form of decay of enterprise, of wholesome public opinion, of health, decency, and morality. Drink, gambling, and prostitution flourish; whatever decent people are left tend to move out, and not uncommonly their places are taken by newcomers of a degraded class who find it easier to get a footing in a place like this than anywhere else. There may be another village five miles away that is in just the opposite condition, the only explanation of the difference being that in the former degeneracy in some way got started and a downward growth set in, while in the latter growth was the other way. In the same way all real reform must be general, an advance all along the line. Each particular evil is interwoven with others and with the general process of life in such a way that if you treat it as a thing by itself your work will be superficial and usually ineffective. The method of reform that naturally follows from the organic view is one of team-work, under which each reformer devotes himself to a special line of effort, but always in co-operation with others working in different lines, and always with an eye to the unity of the process in which all are engaged. If one were to undertake the regeneration of such a village as I have described, he would no doubt have to begin at some definite point—with improvement in the school, say, or the church, or the introduction of a new industry—but he would need also to start work at as many other points as possible.