the best way to secure this result is to make freedom more pleasant than it sometimes is at present. I do not wish, however, to embark upon the subject of Penal Reform. I merely wish to suggest that we should treat the criminal as we treat a man suffering from plague. Each is a public danger, each must have his liberty curtailed until he has ceased to be a danger. But the man suffering from plague is an object of sympathy and commiseration, whereas the criminal is an object of execration. This is quite irrational. And it is because of this difference of attitude that our prisons are so much less successful in curing criminal tendencies than our hospitals are in curing disease. CHAPTER IV SALVATION: INDIVIDUAL AND SOCIAL One of the defects of traditional religion is its individualism, and this defect belongs also to the morality associated with it. Traditionally, the religious life was, as it were, a duologue between the soul and God. To obey the will of God was virtue; and this was possible for the individual quite regardless of the state of the community. Protestant sects developed the idea of “finding salvation”, but it was always present in Christian teaching. This individualism of the separate soul had its value at certain stages of history, but in the modern world we need rather a social than an individual conception of welfare. I want to consider, in this chapter, how this affects our conception of the good life. Christianity arose in the Roman Empire among populations wholly destitute of political power, whose national States had been destroyed and merged in a vast impersonal aggregate. During the first three centuries of the Christian Era, the individuals who adopted Christianity could not alter the social or political institutions under which they lived, although they were profoundly convinced of their badness. In these circumstances, it was natural that they should adopt the belief that an individual may be perfect in an imperfect world, and that the good life has nothing to do with this world. What I mean may become plain by comparison with Plato’s Republic. When Plato wanted to describe the good life, he described a whole community, not an individual; he did so in order to define justice, which is an essentially social conception. He was accustomed to citizenship of a Republic, and political responsibility was something which he took for granted. With the loss of Greek freedom comes the rise of Stoicism, which is like Christianity, and unlike Plato, in having an individualistic conception of the good life.