This will become very much clearer if we examine our resentment of "immoral" actions. In the majority of cases we condemn them on moral principles quite apart from chastity. Europe has in this respect been lamentably misled by its professional moralists, and we can hardly be surprised that in practice it so largely ignored them. It is quite plain that a man or woman who has married on the usual terms--mutual fidelity--and they remain unaltered, is bound by honour and justice to observe the contract. Adultery is in such a case (the usual case) condemned by moral principles which have a very much clearer basis than chastity. Again, justice sternly forbids a man to inflict, or run the risk of inflicting, grave injury on a woman by causing her to have a child in a social order which will heavily punish her for doing so. Here also there is a firm reason, apart from chastity, for moral resentment. When we eliminate these other moral sentiments from our condemnation of immoral acts, there is certainly no _social_ ground of resentment left; and, as I said, I am not arguing against a Stoic or æsthetic or theological view. Socially, it would be an enormous improvement if we kept this analysis in mind. If moralists talked less about "vice," which has an academic sound, and more about "crime" and honour, there would be less suffering in the world. The experience of two thousand years has not commended the Church's practice of denouncing vice when it ought to have appealed to a man's sense of honour or justice. It put the accent on the wrong syllable. Many a man will shrink from an act which is unjust, or may involve cruelty, if he is accustomed to regard it as such. He is not so effectively intimidated by terms like virtue and vice, which require a whole moral philosophy or theology to invalidate them. But I am not for a moment contending that this removal of the accent from one syllable to another leaves the law as it was. It is, on the contrary, the very essence of my contention that the law must, in the real interest of men and women, be altered and that a large amount of ethical tyranny, which has no justification, must be abandoned. Let me first put, with entire candour, what seems to me to be the only rational reconstruction of sex-morality on a social basis, and then we may regard the reasons for advocating it.