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If the Japanese are a conspicuously emotional race, as is commonly believed, we should naturally expect this characteristic to manifest itself in a marked degree in the relation of the sexes. Curiously enough, however, such does not seem to be the case. So slight a place does the emotion of sexual love have in Japanese family life that some have gone to the extreme of denying it altogether. In his brilliant but fallacious volume, entitled "The Soul of the Far East," Mr. Percival Lowell states that the Japanese do not "fall in love." The correctness of this statement we shall consider in connection with the argument for Japanese impersonality. That "falling in love" is not a recognized part of the family system, and that marriage is arranged regardless not only of love, but even of mutual acquaintance, are indisputable facts.

It is not being suggested that the making of arms should cease in the world, but only that in every country it should become a State monopoly and so completely under Government control. If the State can monopolize the manufacture and sale of spirits, as Russia has done, if it can, after the manner of Great Britain, control the making and sale of such a small, elusive substance as saccharin, it is ridiculous to suppose that it cannot keep itself fully informed of the existence of such elaborated machinery as is needed to make a modern rifle barrel. And it demands a very minimum of alertness, good faith, and good intentions for the various manufacturing countries to keep each other and the world generally informed upon the question of the respective military equipments. From this state of affairs to a definition of a permissible maximum of strength on land and sea for all the high contracting powers is an altogether practicable step. Disarmament is not a dream; it is a thing more practicable than a general hygienic convention and more easily enforced than custom and excise.

Then again there seem to me to be some simply coarse, obscene, unpleasant passages, not of relentless realism but of dull inquisitiveness. They do not attract or impress; they do not provide a contrast or an emphasis. They simply lie, like piles of filth, in rooms designed for human habitation. If it is argued that art may use any materials, I can only fall back upon my belief that such passages are as instinctively repulsive to the artistic sense as strong-smelling cheeses stacked in a library! There is no moral or ethical law against such a practice; but the aesthetic conscience of humanity instinctively condemns it. When I examine the literature which has inspired and attracted the minds of humanity, whether trained or untrained, I find that they avoid this hideous intrusion of nastiness; and I am inclined to infer that writers who introduce such episodes, and readers who like them, have some other impulse in view, which is neither the sense of beauty nor the perception of art. But if Whitman, or anyone else, can convert the world to call this art, and to enjoy it as art, then he will prove that he understands the law of preference better than I do.

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