which looks inward and never outward is bound to be inefficient. Tension is no fit substitute for intelligent insight. {183} Many theologians assume that ethics has a choice only between reliance upon some supernatural power for its sanctions, and a sort of harsh and haughty stoicism, in which the individual stands alone and by sheer force of will establishes and maintains ideals which are alien to his nature. The fallacy in such an assumption is not hard to detect. By his training in the ascetic traditions of Christianity with its acquiescence in the doctrine of original sin, the theologian is initiated into a distorted conception of human nature and of human relations. While man is a complex being with many instincts and possibilities to adjust and organize in an efficient and progressive way, it is slanderous to assert that these instincts are evil or that man, on the whole, does not relate them quite satisfactorily to a plan of life. Human nature is a sweeter, saner thing than the ascetic admits; man is capable of heroic idealisms and of far-reaching sympathies which express themselves in the mold of society. As a matter of fact, the haughty stoicism of which the religious writer speaks with so much pity, as the only alternative to supernatural relations and sanctions, is a product of times of social disruption when the high-strung individual is thrown back upon himself. To-day, people live and think in groups, with common hopes, standards and plans. Their conscience is a social conscience which finds its supporting echo in the deeds and sentiments of their companions and fellow workers. It is the supernaturalist who is an egoist at heart. Even Mr. Wells is so dominated by this anti-social point of view that he falsifies both psychology and fact in his tirade upon the sane worker for human values. No one who knew the elements of modern ethical thought {184} based, as it is, upon an evolutionary social psychology would subscribe to the following nonsense: "The benevolent atheist stands alone upon his own good will, without a reference, without a standard, trusting to his own impulse to goodness, relying upon his own moral strength. A certain immodesty, a certain self-righteousness, hangs like a precipice above him.... He has no one to whom he can give himself. He has no source of strength beyond his own amiable sentiments, his conscience speaks with an unsupported voice, and no one watches while he sleeps. He cannot pray; he can but ejaculate. He has no real and living link with other men of good will." Of course, one can write such things if one wishes to. But the social reformer knows that his problems are human problems whose solution rests upon sentiments of sympathy, enlightened and directed by intelligence. They who seek for the advent of a better day for humanity band together as naturally and loyally as ever did the believers in the second coming of Christ.