“In view of the manner in which civilization has now developed personal love, this latter has become so composite, so comprehensive and far-reaching, that =not only in and by itself=--independently of the species--=does it constitute a great life-value, but it also increases or diminishes all other values=. In addition to its primitive importance, it has gained a new significance: to carry the flame of life from sex to sex. No one names that person immoral who, deceived in his love, abstains in his married life from procreating the species; that husband and wife also we shall not call immoral, who continue their married life rendered happy by love, although their marriage has proved childless. But in both cases =these human beings follow their subjective feelings at the expense of the future generations, and treat their love as an independent aim=. The right already recognized in these individual cases, as belonging to the individual at the expense of the species, will continue to undergo enlargement in proportion as the importance of love continues to increase. On the other hand, the new morality will demand from love an ever-increasing =voluntary limitation of rights at those times when the growth of a new life renders it necessary=. It will also demand a =voluntary or enforced renunciation of the right to procreate new life under conditions which would make this new life deficient in value=.” Ellen Key terms this new, modern love “erotic monism,” because it comprehends the =entire unitary personality=, including the spiritual being, not merely the body. George Sand gave the first definition of this love as being of such a kind that “neither had the soul betrayed the senses, nor had the senses betrayed the soul.” This erotic monism proclaims as its indestructible foundation the =unity of marriage and love=. The idea of unity gives to the human being the right to arrange his sexual life according to his personal wishes, subject to the condition that he does not consciously injure the unity, and therewith, mediately or immediately, the right, of possible posterity. Thus, according to Ellen Key, love “=will continually become to a greater extent a private affair of human beings, whilst children, on the contrary, will become more and more a vital problem of society=.” From this it follows that the two “most debased and socially sanctioned manifestations of sexual subdivision (of dualism), =coercive marriage= and =prostitution=, will gradually become =impossible=, because, after the victory of the idea of unity, they will cease to correspond to human needs.”