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 and to raise the standard of humanity by the suppression of the progeny of the defective classes. I am doubtful whether eugenics alone will have material results in this direction, for, in view of the fundamental influence of environmental causes, that I set forth before, it is perfectly safe to say that no amount of eugenic selection will overcome those social conditions by means of which we have raised a poverty and disease-stricken proletariat, which will be reborn from even the best stock, so long as the social conditions persist that remorselessly push human beings into helpless and hopeless misery. The effect would probably be to push new groups of individuals into the deadly environment where they would take the place of the eliminated defectives. Eugenics alone can not solve the problem. It requires much more an amelioration of the social conditions of the poor which would also raise many of the apparently defective to higher levels.

Another aspect of the problem is of much more vital importance to mankind. The object of eugenics is the raising of a better race and to do away with increasing suffering by eliminating those who are by heredity destined to suffer and to cause suffering. The humanitarian idea of the conquest of suffering, and the ideal of raising human efficiency to heights never before reached, make eugenics particularly attractive.

I believe that the human mind and body are so constituted that the attainment of these ends would lead to the destruction of society. The wish for the elimination of unnecessary suffering is divided by a narrow margin from the wish for the elimination of all suffering. While, humanely speaking, this may be a beautiful ideal, it is unattainable. The performance of the labors of mankind and the conflict of duties will always be accompanied by suffering that must be borne, and that men must be willing to bear. Many of the works of sublime beauty are the precious fruit of mental agony; and we should be poor, indeed, if the willingness of man to suffer should disappear. However, if we cultivate this ideal, then that which was discomfort yesterday will be suffering to-day, and the elimination of discomforts will lead to an effeminacy that must be disastrous to the race.

This effect is further emphasized by the increasing demands for self-perfection. The more complex our civilization and the more extended our technical skill and our knowledge, the more energy is demanded for reaching the highest efficiency, and the less is it admissible that the working capacity of the individual should be diminished by suffering. We are clearly drifting towards that danger-line where the individual will no longer bear discomfort or pain for the sake of the continuance of the race, and where our emotional life is so strongly repressed by the desire for self-perfection—or by self-indulgence—that the coming generation is sacrificed to the selfishness of the living. The