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 on social grounds. The answer is quite simple. If any social quality or rule of conduct is necessary for our welfare and happiness in this world, we need no dogmatic foundation for it. Men will see that virtue is its own reward. And if any rule of conduct in the Christian code is not based upon the actual exigencies of life, there will be no social consequences if we disregard it. The superstitions I have assailed belong to this latter category.

But a campaign against the artificial restriction of the birth-rate has recently been inaugurated on what are thought to be serious social grounds, and this leads me to a third and last reform which the family will undergo. I refer to the Eugenic movement. Let me first explain why this hostility of Eugenists to the restriction of the birth-rate seems a needless and illogical complication of their aims.

This hostility is usually expressed in the form of a fear that the restriction of births among the “better class” and unrestricted increase of the “lower class” must lead to deterioration. One would think that the proper remedy of this would be to recommend prudential restriction to the mass of the workers, as the Malthusian League endeavours to do. It is a strange social idealism which would urge over-production all round, with its train of domestic and industrial evils, instead of urging restriction all round. It would also be interesting to learn the average number of children to a family among these zealous Eugenists, and whether they do not find middle-class professions as overcrowded