This analogy does not bear analysis. Restraint and constraint of individual expression, suppression of individual freedom "for the good of society" has been practised from time immemorial; and its failure is all too evident. There is no antagonism between the good of the individual and the good of society. The moment civilization is wise enough to remove the constraints and prohibitions which now hinder the release of inner energies, most of the larger evils of society will perish of inanition and malnutrition. Remove the moral taboos that now bind the human body and spirit, free the individual from the slavery of tradition, remove the chains of fear from men and women, above all answer their unceasing cries for knowledge that would make possible their self-direction and salvation, and in so doing, you best serve the interests of society at large. Free, rational and self-ruling personality would then take the place of self-made slaves, who are the victims both of external constraints and the playthings of the uncontrolled forces of their own instincts. Science likewise illuminates the whole problem of genius. Hidden in the common stuff of humanity lies buried this power of self-expression. Modern science is teaching us that genius is not some mysterious gift of the gods, some treasure conferred upon individuals chosen by chance. Nor is it, as Lombroso believed, the result of a pathological and degenerate condition, allied to criminality and madness. Rather is it due to the removal of physiological and psychological inhibitions and constraints which makes possible the release and the channeling of the primordial inner energies of man into full and divine expression. The removal of these inhibitions, so scientists assure us, makes possible more rapid and profound perceptions,--so rapid indeed that they seem to the ordinary human being, practically instantaneous, or intuitive. The qualities of genius are not, therefore, qualities lacking in the common reservoir of humanity, but rather the unimpeded release and direction of powers latent in all of us. This process of course is not necessarily conscious. This view is substantiated by the opposite problem of feeble-mindedness. Recent researches throw a new light on this problem and the contrasting one of human genius. Mental defect and feeble-mindedness are conceived essentially as retardation, arrest of development, differing in degree so that the victim is either an idiot, an imbecile, feeble-minded or a moron, according to the relative period at which mental development ceases.