ETHICS
then, that the particular problem of moralizing the energy
produced by continence is the same as the general problem
of realizing ideal ends. This being so, it is unnecessary
for me to discuss it any further. The matter can be summed
up in a couple of sentences. The third and only satisfactory
solution of the problem of sex is that which combines
the acceptance, at least by the ruling classes, of pre-nuptial
chastity and absolute monogamy with complete legal
equality between women and men and with the adoption
of a political, economic, educational, religious, philosophical
and ethical system of the kind described in this book.
I have discussed the problem of good and evil on the
plane of the body and the problem of good and evil in
relation to sex, as manifested on all the planes of being.
We must now consider good and evil on the plane of the
emotions. There is very little that need be said in this
context. All the familiar deadly sins are the product of
separate emotions. Anger, envy, fear—these insist on the
various aspects of our animal separateness from one
another. Sloth exists on all the planes, and can be physical,
. emotional or intellectual. In all its forms sloth is a kind
of negative malignity—a refusal to do what ought to be
done.
Some vices are animal, some are strictly human. The
human vices, which are in general the most dangerous,
the most fruitful in undesirable results, are the various
lusts for power, social position and ownership. Pride,
vanity, ambition and avarice are attachments to objects of
desire which have existence only in human societies. Being
completely dissociated from the body, such vices as lust
for power and avarice are able to manifest themselves in
a bewildering variety of forms and with an energy that is
immune from the satiety which occasionally interrupts all
physical addictions. The permutations and combinations
of lust or of gluttony are strictly limited and their mani-
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