As has been shown, this combination has affected the sex-relation of individuals by bringing into it a tendency to collectivism with economic advantage, best exhibited in our distinctive racial phenomenon of prostitution. On the other hand, it has affected the economic relation of society by bringing into it a tendency to individualism with sex-advantage, best exhibited in the frequent practice of sacrificing public good to personal gain, that the individual may thereby “support his family.” We are so used to considering it the first duty of a man to support his family that it takes a very glaring instance of bribery and corruption in their interests to shake our conviction; but, as a sociological law, every phase of the prostitution of public service to private gain, from the degradation of the artist to the exploitation of the helpless unskilled laborer, marks a diseased social action. Our social status rests upon our common consent, common action, common submission to the common will. No individual interests can stand for a moment against the interests of the common weal, either when war demands the last sacrifice of individual property and life or when peace requires the absolute submission of individual property and life to common law,—the fixed expression of the people’s will. The maintenance of “law and order” involves the very spirit of socialism,—the sinking of personal interest in common interest. All this rests upon the evolution of the social spirit, the keen sense of social duty, the conscientious fulfilment of social service; and it is here that the excessive individualism maintained by our sexuo-economic relation enters as a strong and increasingly disadvantageous social factor. We have dimly recognized the irreconcilability of the sex-relation with economic relations on both sides,—in our sharp condemnation of making the sex-functions openly commercial, and in the drift toward celibacy in collective institutions. Bodies of men or women, actuated by the highest religious impulses, desiring to live nobly and to serve society, have always recognized something antagonistic in the sex-relation. They have thought it inherent in the relation itself, not seeing that it was the economic side which made it reactionary. Yet this action was practically admitted by the continued existence of communal societies where the sex-relation did exist, in an unacknowledged form, and without the element of economic exchange. It is admitted also by the noble and self-sacrificing devotion of married missionaries of the Protestant Church, who are supported by contributions. If the missionary were obliged to earn his wife’s living and his own, he could do little mission work.