sex became a subject for medical and legal discussion, it was carefully disguised under the name eugenics. The Malthusian question of birthcontrol was referred to chiefly in terms of over-population and the strain of large families upon the poor. Everything was stilted and in comparison with the present, as proper as a platitude.

To-day sex is spoken of casually either as a right or a joy; a release from crushing inhibition or a necessity for health. Yes, even more than this, many believe it to be the single motive of the human being, the dynamic of life. Its eugenic aspect is out of date in drawing-room conversation. Its use for posterity has been submerged beneath its value for the present generation.

When a once forbidden subject takes such possession of people's minds, it behooves us to discover whether we are thinking rightly about it. Is sex so all important? Is it the central motive of our lives? Can it be possible that thousands of apparently modest thoughts and feelings are really sexual and we know it not? Can we be induced to read books, see plays or buy new clothes only by an appeal to sex impulses? If so the truth would have come out some day and the sooner we get the thing over with the more quickly can we turn to making life worth while in other

motive, is contemporary with this age of passionalism, it cannot be said to have caused it. The analyst is one who merely records what he finds in the human being. He draws his conclusions by adding up his statistics. It is his misfortune, not his fault, that his subject having intimately to do with human beings, has become a lay science. In its first wave of popularity it has been appropriated by the just and the unjust alike and used as if it were a patent medicine ready to take after self-diagnosis. Much, however, that is labeled Freudian and used as synonymous with sex, has little relation to Freud's discoveries. It is probable that he hardly recognizes his own theories as they come back to him, not as the children of his research but as cousins several times removed.

If, however, we should admit that men and women are often secretly as hyper-sexual as some believe them to be, it would not prove that many were born so or that extreme sexuality is normal. It would neither disprove personal variation nor social stimulation. An examination of the feet of Chinese women any time during the nineteenth century would have revealed them as dwarfed, while South Sea Island head-binders have higher skulls than our own. If we did not know that each had been confined from infancy, we might easily draw a mistaken conclusion regarding them. It is just as possible that psychoanalysis has merely revealed the abnormal sexualities in human nature caused by pressure of so-called civilization and accentuated distortions of the mind which were being created in every

feriority had been lulled for a time into lethargy and his ego had a real outlet. Expression itself was

at all necessary. In both men and women this element of vanity and pride intensifies sex desire. In some lives the moment sex is legalized by marriage and made a commonplace, it looses its power to bring balm to the individual whose feelings have a neurotic taint of inferiority.

Although it is sometimes assumed that loneliness is sexual, actually it belongs to the herd instinct. We We were born to be with our fellows and normal men are as gregarious as a school of herring. Loneliness is an ache which comes to the human spirit when the herd instinct is not satisfied. It is sexual only when the desire intimately to solace loneliness enters as a motivating attribute. There is perhaps nothing that more completely brings balm to the urging herd instinct than the complete companionship which sex implies.

A third aspect which affects what has too long been thought a single consuming emotion, is the urge for adventure. Without this primary incentive there might have been little for history to rehearse. Primitive men and women might still be sitting in the doorway of their caves, going out only for necessary food. Adventure is one of the greatest channels through which the human spirit realizes itself. To be the first to fly far above the earth and water gives a lift to the mind. To map out some tangled jungle, hazard some new form of drama, discover a distant planet or invent a visionphone; these are but a few of the currents of the dynamic urge that is in man. Only the timorous and

pigeon-hearted would contradict the statement that the experience of sex may also be a great adventure. Indeed the romances of history would be deprived of half their charm if the element of adventure were taken out of the sex impulse.

Even more than the impetus for adventure and the impulses for excitement and play, is a deep rebellion in the heart of man against limitation, dullness and pressure. We love this life only because we have no better one of which we are sure, but there are thousands of aspects of it which are almost abhorrent to the human spirit. Thus sex may serve as an anesthetic, a solace for all the dissatisfactions which life. brings, serving only as a negative charm. A narcotic for the troubles of life is not a drive which motivates human action. It is possibly one of the great means of retreat from the world but inversely it cannot be at the same time the most compelling of human activities.

That the unconscious urge for parentalism is even stronger than any of the other motives that enter into sex, there will be few to deny. But true parentalism is non-sexual. The impulse is here for the child and the building up of the family, for the making of a home and the generations that will carry on one's heritage and identity. There is an enormous sense of self-importance in thinking of all the little Smiths and Joneses who will carry on the traits and qualities which Mr. Smith or Mrs. Jones failed satisfactorily to achieve. Indeed this drive of parentalism has motivated much in human history. It is one of the elements of sex, but only one, and in its essential

We are seeking also to answer the real question of the importance of sex in human life. And in order to come to any sound conclusion, we must measure all our present data against the fact that they are taken at a time of flood.

It is probable that one of the greatest causes for the present popular disturbance of modern sex theories, is the single and extreme interpretation given to the word itself by most people. American thought grew out Puritan background which preached a constant conflict with the flesh and the devil. In fact Puritan thought was even more sexual than the most extreme Freudian teaching, in the sense that sex was seen as the omnipresent temptation. Freud on the other hand sees it as the unconscious dynamic and uses it as a synonym for love. Thus what he is really doing is raising sex to the higher plane of devotion, while our forefathers lowered it to carnal licentiousness.

As long as analytic psychology is misunderstood and as long as it is believed that the leaders teach that an impulse analogous with lust is the great human motivator, we must perforce utterly misjudge the whole psychoanalytic psychology. Unfortunately this is just what has happened. Both the horror-stricken older generation and the libertyseeking younger generation have made the same mistake. The former finding in it opportunity for censorious tirades, the latter gaining justification for sex radicalism. The Purity Leaguer and the Greenwich Village flapper are in the same boateach fails to know that sex as a central motive is to the scientifically

Another popular misconception lies in a misunderstanding of sex itself. It has been assumed that the sex relation springs from a single emotion, that it is a unified urge rather than an expression through which other impulses, non-sexual, may play a part. Psychological analysis often reveals that in people's lives sex desire springs from causes that are not part of any form of passion. In other words general motives and reactions from everyday life have their place in its most intimate relation. Thus in analyzing the usual sex impulse we find it may become a means of solace for that injured pride and vanity known as the inferiority complex and that it is often intensified by loneliness seeking for intimacy. In it also is the adventure spirit and the impulses for excitement and for play. Even more than this, a common rebellion at unadjusted environment has its part, and unconscious parentalism is never lacking. Yet all these human motives belong to other aspects of life, to the ego-urge even more than to sex.

Perhaps the most conspicuous of these allied factors is the inferiority feeling. An injured pride is more completely solaced by the compliment of sex choice than by any other human expression. The writer once knew a roué in constant pursuit of feminine society, but the moment he found some one verbally responsive to him, he was entirely satisfied. Acceptance of an intimate relation gave him the needed feeling of aggrandizement. The sense of in

feriority had been lulled for a time into lethargy and his ego had a real outlet. Expression itself was not at all necessary. In both men and women this element of vanity and pride intensifies sex desire. In some lives the moment sex is legalized by marriage and made a commonplace, it looses its power to bring balm to the individual whose feelings have a neurotic taint of inferiority.

Although it is sometimes assumed that loneliness is sexual, actually it belongs to the herd instinct. We were born to be with our fellows and normal men are as gregarious as a school of herring. Loneliness is an ache which comes to the human spirit when the herd instinct is not satisfied. It is sexual only when the desire intimately to solace loneliness enters as a motivating attribute. There is perhaps nothing that more completely brings balm to the urging herd instinct than the complete companionship which sex implies.

A third aspect which affects what has too long been thought a single consuming emotion, is the urge for adventure. Without this primary incentive there might have been little for history to rehearse. Primitive men and women might still be sitting in the doorway of their caves, going out only for necessary food. Adventure is one of the greatest channels through which the human spirit realizes itself. To be the first to fly far above the earth and water gives a lift to the mind. To map out some tangled jungle, hazard some new form of drama, discover a distant planet or invent a visionphone; these are but a few of the currents of the dynamic urge that is in man. Only the timorous and

pigeon-hearted would contradict the statement that the experience of sex may also be a great adventure. Indeed the romances of history would be deprived of half their charm if the element of adventure were taken out of the sex impulse.

Even more than the impetus for adventure and the impulses for excitement and play, is a deep rebellion in the heart of man against limitation, dullness and pressure. We love this life only because we have no better one of which we are sure, but there are thousands of aspects of it which are almost abhorrent to the human spirit. Thus sex may serve as an anesthetic, a solace for all the dissatisfactions which life brings, serving only as a negative charm. A narcotic for the troubles of life is not a drive which motivates human action. It is possibly one of the great means of retreat from the world but inversely it cannot be at the same time the most compelling of human activities.

That the unconscious urge for parentalism is even stronger than any of the other motives that enter into sex, there will be few to deny. But true parentalism is non-sexual. The impulse is here for the child and the building up of the family, for the making of a home and the generations that will carry on one's heritage and identity. There is an enormous sense of self-importance in thinking of all the little Smiths and Joneses who will carry on the traits and qualities which Mr. Smith or Mrs. Jones failed satisfactorily to achieve. Indeed this drive of parentalism has motivated much in human history. It is one of the elements of sex, but only one, and in its essential