[10] Is not this a reason, among others, why the American business man stays “at his desk” until a late age, when the average European has gone into retirement a long time before? Work for the latter is only a makeshift in order to enjoy life better. For the American it is life itself. [11] J. Laumonnier, “Le Freudisme,” p. 8. Cf. _Ibid._, p. 113, an essay on comparative psychology of peoples--based on Freudism. The Anglo-Saxons are apparently distinguished by a particular aptitude for inhibition and repression. [12] Since this was written there has been an important revival of Hawthorne criticism like the chapter in Mrs. L. L. Hazard’s “The Frontier in American Literature,” and the book of Lloyd Morris, “The Rebellious Puritan: Portrait of Mr. Hawthorne”; “Nathaniel Hawthorne, A Study in Solitude” by Herbert Gorman. These critical studies support very well the interpretation of Hawthorne presented in this volume. [13] I take the liberty to coin this adjective in memory of Eusebia Palladino, the famous medium. [14] Edmund Wilson in the _New Republic_, March 16, 1927. Sarcastic Mr. Wilson sums up the spiritual failure and the sentimental starvation of the typical American virgin in Henry James’ novels as follows: “She goes on eating marrons glacés in a hotel parlor with her father and sister, all her life,” a life fortunately short enough to bring to a quick close this original form of Dantesque torture. [15] And yet Puritanism did not prevent Henry James from writing the most sensible and most appreciative essay on Émile Zola in his “Notes on Novelists.” [16] “The Old Maid,” “New Year’s Day,” “The Spark,” “False Dawn.” [17] “The Old Maid” and “New Year’s Day” by the same author go very deep, too, in the analysis of subconscious emotions and their influence on moral and social behavior. [18] “Hey Rub-a-Dub-Dub,” II. [19] “Hey Rub-a-Dub-Dub.” [20] “Hey Rub-a-Dub-Dub.” [21] “The Financier.” [22] “A Hoosier Holiday.” [23] “A Hoosier Holiday.” [24] This account of Dreiser’s Darwinian philosophy is being written just at the moment when the great French statesman, Georges Clemenceau, in the eighty-sixth year of his career, prints his “Au soir de la pensée.” That this great man, who knew men and life as very few did, can adhere to a philosophical creed literally in accord with that of Theodore Dreiser as presented in these pages, may well lead the reader to believe that, after all, there must be some truth in Darwinism as a hypothesis to explain the essential features of our modern social system.