set himself another of the insoluble problems he seems to delight
in by neglecting the most important factor in the equation. Yet the
invisible soul of man, ignored, as a variable, varying quantity, has
upset all societies and constitutions, and all schemes of bondage as
well as of freedom.

For freedom, it becomes obvious as soon as it is clearly stated, is
sheer impossibility until the internal conditions of his nature
are ascertained, and the way paved for their control. A simple
illustration of the working of this principle is supplied by our
democracies, grossly pretenders. How can a democracy be possible
without a knowledge of the control of the individually and socially
subnormal, who, since they offer themselves to exploitation by
the careerists, prove themselves the weak links in the chain of
co-operation with an equal opportunity for all, that is the democratic
ideal? In what does the equality or inequality of men consist? Just
what are the qualities necessary for successful competition, or if you
will, co-living, of man with his fellow-men, and how and why do they
operate? No freedom, independent of the servile repetitions of
history and heredity, is conceivable until these inquiries have been
elaborately carried out toward a certain working finality.

THE PROMISES OF EUGENICS

There are, to be sure, the claims and assertions and negative
achievements of the youngest of the sciences, eugenics. They are
invincible optimists, the eugenists: it is perhaps a case of a virtue
born of necessity. Thus Francis Galton, in the preface to the "Bible
of Eugenics," his essays on Hereditary Genius, declares: "There is
nothing either in the history of domestic animals or in that of