This problem――that of right living――is the problem of prevention of cancer put upon the broadest basis. But, until or unless we work this out, we have to consider how best to avail ourselves of the knowledge already in our possession. Herein is one merit of Mr Wright’s plan. He tells people what, in his judgment, they can best do, _here and now_. It is a plan to be discussed; but, let it be clearly understood, it is one submitted by the author for individual consideration and action. Supposing it to be found, on analysis and trial, of real value, a cry might at once be raised for its putting into execution by central or local provision of the necessary facilities: at first for voluntary acceptance, then for compulsory adoption. Nothing could be a greater error. In matters of health what is advantageous for the individual is often not so, or even grossly disadvantageous, for the State. Let every member of the State have the opportunity to avail himself or herself of what Science and Art can do for him: let none who has the will suffer because he has not the means. But the too easy provision of means for the avoidance of consequences of neglect does, very seriously, put a premium on neglect and penalise those who themselves make effort in the right direction. Again: hard on individuals though it would seem, there is a very real racial advantage in the elimination――natural and inevitable, unless we interfere――of those who _will not_ take advantage of opportunities offered them. We are not automata: we exercise _choice_; when the opportunity of choosing rightly is offered us, if then we choose wrongly, we have no right to demand escape from the consequences, _at the expense of others_. At any rate, if the facts relating to Cancer are plainly stated, every man has but himself to blame if he shrink from obtaining such diagnosis and treatment, as is now available, at the earliest moment. It were better still that he avoid from the beginning all what we know to be predisposing causes of cancer: all the errors of omission and commission in respect of the physiological and spiritual――or physical and psychical――functions and relations of his Self. It is the principle, the pursuit of the unattainable ideal, that really counts. The simple injunction to eat greens and take paraffin is the physiological counterpart of seeking to make people moral by act of Parliament, religious by church-going, and intelligent by attendance at evening lectures. But even if we make all possible effort, we cannot _all_ hope to escape, and the necessity for seeking early diagnosis when things go not well is as imperative as is true the maxim that “A stitch in time saves nine”.