society, we may say without hesitation, in which the reciprocal duties of husbands and wives, parents and children, are instinctively recognised and habitually observed, has, so far, secured the most deeply-seated and essential condition of happiness and virtue; the society in which the union of married people normally produces harmony, and the absolute identity of interests and affections, in which children are brought up in a pure home atmosphere, with an embodiment of the beauty of domestic love always before their eyes, imbibing unconsciously the tradition of a high moral standard, and so prepared to repay, in due time, to others the services lavishly and ungrudgingly bestowed upon them by their elders,--so far represents perfectly sound health. The degree in which any ethical theory recognises and reveals the essential importance of the family relation is, I think, the best test of its approximation to the truth. An unworthy view of domestic happiness may lead to the ascetic view which sets up a sham and Quixotic ideal; or to the cynical view which regards it as a mere case of selfish indulgence. I do not deny that the relation, like all other human relations, may require modification as circumstances change. Difficulties arise, as when we notice the great social changes which have broken up ancient ties, and have tended to weaken the family bond by facilitating desertion, and increasing the floating population. And many socialist schemes appear at first sight to be, and sometimes are, consciously designed to weaken the sense of responsibility of parents. I, of course, cannot now discuss a point which is, undoubtedly, of the highest importance; but I am certainly convinced that the merits of any change must be tested by its tendency to preserve, and, if possible, intensify the strength of this underlying bond upon which the welfare of society depends far more intimately than upon any other human relation.