to lessen the evils, I should like to refer briefly, and I know inadequately, to the deeper causes, which are rooted in our attitude of life, as well as dependent on our hidden desi

than the opinion of the public is the wide-spread, always-acting, fundamental public feeling, expressed in the atmosphere of our society. Every smallest detail of life, our aims and hourly habits, everything that makes up the secret imaginations and the un-willed purposes of life-all have a part to play in dec

ll vulgar and evil desires could by some magician's wand be transformed into their opposites, so that all of us bubbled and seethed with virtues, I do not believe we could count on the results. Our very virtues might hasten us to perdition: both higher and lower aims, if ill-adjusted to form a comp

for their immature characters and the needs at the stage of virtue that has been reached. Certainly they appear to respond, fall in with our plans of salvation and often accept them with seeming joy; I venture, however, to think that very often this external attitude does not in any way correspond with the interna

oo ethereal or merely stupid and prosaic aspects of life (though in reality seldom do the dissipated and those who prey on the vices of mankind possess any brilliance or originality), then beauty and virtue will aid vice, throug

observes that, "love of strong excitement both in thought and action" has much more influence on our ideas, passions and pursuits than mere desire for the agreeable. Curiosity itself, also the love of truth, "our teasing ourselves to recollect the names of persons and places we have forgotten, the love of r

undamental; it is obviously also the most difficult. To attack the situation fully it would be necessary to change most of our contemporary life. We are, however, bound to realize that, if we are to succeed, our attention must shift from saving the f