ivilization. The basis must be
human, not animal; moral, not biological.

Biology goes far to explain humanity, but the interpretation is found in
the spiritual affections, experiences, and implications of family life.
The family life of animals is constituted of animal instinct freely
followed. The family life of man would be ruined by the free following of
animal instinct. There is a distinct danger in all so-called sex
instruction of children which makes plant and animal life the norm.

The definite and clean instruction of children in the physical facts of
reproduction may rightly and wisely begin with the simple facts,
anatomical and functional, of plants and animals; but it is important that
a true philosophy lie back of this instruction. Man is not only a higher
order of mammalia; he is a worshiper of God and capable of practicing his
presence. And from this base our instruction to children, drawn from the
anatomical and functional life of plants and animals, must always subserve
the moral, the spiritual superiority of man and the human family.

The little child will understand and even idealize plant and animal life
if he learns of plant and animal life first in human terms. His moral
development is menaced if this process is reversed so that a
counter-tendency is set up,--a tendency to interpret the human functions
in animal terms. It is better for the child to humanize animal
relationships than to animalize human relationships,--and this can be
achieved only through a constant observance of the human basis in the
sexual as indeed in all phases of a child's education. The little book
which I mentioned at the beginning does just this,--it introduces the
child to the home life of animals, it interprets animal life in ideal
terms. It lays a basis for relating later information of sex functions to
the home life of plants and animals. At the proper time in a child's
development, he is prepared to place a true and intelligent value upon the
differences between the home life of animals and the home life of human
beings, and to justify intelligently and with full consent of mind and
sanction of conscience the differences of sexual practice as between
plants and animals on the one hand and human beings on the other. He is
prepared to see that it is enough for the sex life of plants and animals
that it be physically and biologically normal. It is not enough for the
true and ideal family life of man that the sex relation