The morality honoured by men is thus a morality designed to preserve the systems which men create. Because it upholds the values of consciously organised life it distrusts the impulses of unconscious life, which it calls original sin, or personifies as a devil. Less civilised and more impulsive races are easily suspected of being direct agents of the devil, as are also the adherents of rival or opposing systems. Women, because they are natural supporters of spontaneous action, are particularly to be distrusted, and masculine morality, as we have seen, imposes a still more stringent code on women than on men. So it happened that Eve, a creative woman vindicating the importance of individual moral values and of an individual conscience that should make each man the equal of God, was necessarily abhorrent to an organised theology. So in the United States it happens that the earnest business man regards negroes and Socialists as public dangers; and in exactly the same way in Scotland the earnest Calvinist believes that Roman Catholics are damned. The follower of a systematic morality has always a black list. Each system produces its own code of offences for nonconformity, and its moral standards are therefore valid only for itself: they are not necessarily religious or universal. In such a morality the individual is considered only as one who conforms or does not conform to the code required, never as an individual in himself. Further, because it distrusts the spontaneity of unconscious impulses, systematic morality believes that all individuals are bad in their hearts, that they are good only when they are afraid to be bad, and that penalties for badness must be sufficiently grievous to frighten them. Thus systematic morality depends upon fear of punishment. The kind of punishment imposed has only an arbitrary relation to the nature of the offence committed, and no relation at all to the psychological problems in which the offender is involved: it is designed merely to make him suffer, and, if he persists in offending, to remove him. The public school imposes its two hundred or its four hundred “lines” or so many strokes with the birch, or resorts to expulsion; the State fines varying sums, or imprisons for varying periods, or resorts to capital punishment; the business firm reprimands, or fines, or resorts to dismissal. In each case the system and the code which supports it are more important than the life of the individual. Morality of this kind, when it is perfectly developed, is quite impersonal; its abstract impersonality is revered by men as an ideal, which they call Justice.