The world is yet far from this goal. No legislative act has as yet saved society from the ravages of vice, sensuality, and greed, and to-day every degree of savagery and immorality still exists in so-called civilized countries. Education, taking the word in its broadest sense, can alone, by its refining influence, force the savage to give way before reasoning man. And it is by the constantly increasing proportion of educated, self-respecting men and women that the coarser instincts of the human race are being controlled and brought to yield to reason. By holding up the same standards of conduct to humanity, the important place occupied by casuistry and expediency, in the discussion of the ethical problems set before the moralist, may be reduced, and a logical facing of the serious issues to be met may follow. Such a result must tend to strengthen the marriage tie and the family relation, upon which rests the whole moral structure of society. At present, modern casuistry, if it no longer seeks to justify falsehood and crime committed on behalf of Church or State, still exonerates, in the world of affairs, the high railroad official or the industrial magnate of an infraction of the higher code by which his own personal integrity is judged, provided that infraction is committed in the interest of his constituents. Many a man of high standing, whose personal honor is beyond suspicion and whose conscience would not allow him to take an unfair advantage of another, does not hesitate to transgress when dealing with rival corporate bodies or with public interests. Hence the corruption which prevails in public life to a degree dangerous to the commonwealth, and which is in direct contradiction with the professed standards of the age. Must we then think that living up to the highest moral standard is incompatible with business success, and agree with M. Jules Lemaître that “the attaining to moral perfection is really possible only in the solitude of literary or artistic pursuits, in the humility of manual labor, or in the dignity of such disinterested functions as those of priest or soldier”? However this may be, new conditions have created new problems which the public conscience alone can solve—as it has already solved that of slavery and of race—with unflinching logic. The human mind, if less concerned than it was in the days of Molina with polemics on the nature of the human will,—a question, by the way, which Rome after eleven years and thirty-three Councils dared not then settle,—or with theological controversies regarding the value of indulgences, is not yet at peace with itself. Indeed, for being less immaterial, the issues now before it for adjustment are, owing to their bearing upon practical life, all the more vital to the moral health of the body politic.