ing
the character and determining the point-of-view of vast numbers in the
new generation.

If you attempt to reason with them and they are willing and intelligent
enough to express themselves frankly, their answer and justification for
the way they are going sums up about as follows:

"Why shouldn't I think of myself and do what I like and want, as often
as I get the chance?

"As long as I steer clear of the law and avoid breaking my neck, what
other consequences are there that I need to keep worrying about?

"Why shouldn't I be a pleasure-seeker and a pleasure-lover? Why
shouldn't I follow my inclinations and do what I like, whenever and
wherever I get the chance?"

Why not?

If you expect them to act contrary to their inclinations, to deny
themselves the pleasures that they want, and to do things they do not
feel like doing, there ought to be a good and sufficient reason. It
ought to be so clear and convincing that it can be accepted with a whole
heart and a settled resolve to abide by it.

The young people of to-day are made of exactly the same stuff as the
young people of any other day. They have the same sort of instincts and
the same underlying aspiration to get the most and the best out of life.
Owing to altered conditions, for reasons which we have outlined, they
are being left to go about it very largely in their own way, with less
coercion from without, than young people have probably ever known before
in the history of civilization.

How far will you get by telling them that the way they are going is
immoral and sinful? They can answer by saying "If I choose to be immoral
and satisfy myself, why shouldn't I? I'm not afraid of being sinful, or
any of those old-fashioned scare-crows."

How far will you get by advising that the rod be taken out again and
that they be beaten into submission to forms of authority which they no
longer believe in or respect? This might result in teaching them
duplicity and cunning and resentment, but probably nothing more
beneficial to their spiritual health.

It seems to me more sensible to be patient with them and talk matters
over with them and try to answer their question in exactly the same
spirit in which it is asked.

The question is "Why shouldn't I go ahead and gratify my inclinations in
any way that suits myself."

There are many reasons, some of which ought not to be very difficult for
any one to understand. Broadly speaking, they are of three different