This enterprise has hitherto been opposed by a large number of obstacles essentially more hampering and far more numerous than those which for three hundred years hindered the advance of the natural sciences. Human affairs are in themselves far more intricate and perplexing than molecules and chromosomes. But this is only the more reason for bringing to bear on human affairs that critical type of thought and calculation for which the remunerative thought about molecules and chromosomes has prepared the way. I do not for a moment suggest that we can use precisely the same kind of thinking in dealing with the quandaries of mankind that we use in problems of chemical reaction and mechanical adjustment. Exact scientific results, such as might be formulated in mechanics, are, of course, out of the question. It would be unscientific to expect to apply them. I am not advocating any particular method of treating human affairs, but rather such a _general frame of mind, such a critical open-minded attitude_, as has hitherto been but sparsely developed among those who aspire to be men's guides, whether religious, political, economic, or academic. Most human progress has been, as Wells expresses it, a mere "muddling through". It has been man's wont to explain and sanctify his ways, with little regard to their fundamental and permanent expediency. An arresting example of what this muddling may mean we have seen during these recent years in the slaying or maiming of fifteen million of our young men, resulting in incalculable loss, continued disorder, and bewilderment. Yet men seem blindly driven to defend and perpetuate the conditions which produced the last disaster. Unless we wish to see a recurrence of this or some similar calamity, we must, as I have already suggested, create a new and unprecedented attitude of mind to meet the new and unprecedented conditions which confront us. _We should proceed to the thorough reconstruction of our mind, with a view to understanding actual human conduct and organization_. We must examine the facts freshly, critically, and dispassionately, and then allow our philosophy to formulate itself as a result of this examination, instead of permitting our observations to be distorted by archaic philosophy, political economy, and ethics. As it is, we are taught our philosophy first, and in its light we try to justify the facts. We must reverse this process, as did those who began the great work in experimental science; we must first face the facts, and patiently await the emergence of a new philosophy. A willingness to examine the very foundations of society does not mean a desire to encourage or engage in any hasty readjustment, but certainly no wise or needed readjustment _can_ be made unless such an examination is undertaken.