嗔秤戻幣�哉膵�云利匈嬉蝕湊蛸賜�塋床四衲���萩晦編報炎嘔囚^泡仟 ̄云利匈��
訊伽慕垂 卦指云慕朕村 紗秘慕禰 厘議慕尺 厘議慕禰 TXT畠云和墮 〆辺茄欺厘議箝誓匂〇

the soul of the far east(垓叫議痩至)-及13何蛍

酔楯荷恬: 梓囚徒貧圭�鮗� ○ 賜 ★ 辛酔堀貧和鍬匈 梓囚徒貧議 Enter 囚辛指欺云慕朕村匈 梓囚徒貧圭�鮗� ● 辛指欺云匈競何! 泌惚云慕短嗤堋響頼���誅卒亮茂�俊彭堋響��辛聞喘貧圭 "辺茄欺厘議箝誓匂" 孔嬬 才 "紗秘慕禰" 孔嬬��



circumscribed。 

     As if to make assurance doubly sure�察�natural selection here steps in to 

further the process。         To prove this with all the rigidity of demonstration 

desirable is   in   the present state of   erotics beyond   our power。                Until our 

family trees give us something more than mere skeletons of dead branches�察�

we   must   perforce   continue   ignorant   of   the   science   of   grafts。          For   the 

nonce   we   must   be   content   to   generalize   from   our   own   premises�察  �only 

rising   above them  sufficiently  to   get   a   bird's´eye   view   of our   neighbor's 

estates。 Such a survey has at least one advantage�此�the whole field of view 

appears perfectly plain。 

     Surveying the   subject�察 �then�察 �from  this   ego´altruistic position�察 �we   can 

perceive why matrimony�察�as we practise it�察�should result in increasing the 

personality   of   our   race�此  �for   the   reason   namely   that   psychical   similarity 

determines   the   selection。        At   first   sight�察  �indeed�察  �such   a   natural   affinity 

would   seem   to   have   little   or   nothing   to   do   with   marriage。        As   far   as 

outsiders are capable of judging�察�unlikes appear to fancy one another quite 

as   gratuitously   as   do   likes。     Connubial   couples   are   often   anything   but 

twin     souls。    Yet    our   own    dual   use   of   the   word    ;like;   bears    historic 

witness   to   the   contrary。     For   in   this   expression   we   have   a   record   from 

early Gothic times that men liked others for being like themselves。 Since 

then�察  �our   feelings   have   not   changed   materially�察  �although   our   mode   of 

showing them is slightly less intense。               In those simple days stranger and 

enemy   were       synonymous         terms�察  �and    their  objects    were    received     in  a 

corresponding spirit。          In our present refined civilization we hurl epithets 

instead   of   spears�察  �and   content   ourselves   with   branding   as   heterodox   the 

opinions of another which do not happen to coincide with our own。                            The 

instinct   of   self´development   naturally   begets   this   self´sided   view。             We 

insensibly   find   those   persons   congenial   whose   ideas   resemble   ours�察  �and 

gravitate to them�察�as leaves on a pond do to one another�察�nearer and nearer 

till they touch。      Is it likely�察�then�察�that in the most important case of all the 

rule    should    suddenly   cease      to   hold�拭   �Is   it  to  be   presumed      that   even 



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Socrates chose Xantippe for her remarkable contrariety to himself�拭�

     Mere   physical   attraction   is   another   matter。      Corporeally   considered�察�

men not   infrequently  fall in   love  with their  opposites�察�the phenomenally 

tall with the painfully short�察�the unnecessarily stout with the distressingly 

slender。     But   even   such   inartistic   juxtapositions   are   much   less   common 

than we are apt at times to think。            For it must never be forgotten that the 

exceptional   character   of   the   phenomena   renders   them   conspicuous�察  �the 

customary more consorted combinations failing to excite attention。 

     Besides�察�there exists a reason for physical incongruity which does not 

hold psychically。        Nature sanctions the one while she discountenances the 

other。    Instead   of   the   forethought   she   once   bestowed   upon   the   body�察  �it 

receives   at   her   hands   now   but   the   scantiest   attention。     Its   development 

has ceased to be an object with her。               For some time past almost all her 

care has been devoted to the evolution of the soul。                   The consequence is 

that physically man is much less specialized than many other animals。                        In 

other     words�察   �he   is  bodily    less  advanced      in  the   race   for   competitive 

extermination。        He belongs to an antiquated�察�inefficient type of mammal。 

His   organism   is   still   of   the   jack´of´all´trades   pattern�察  �such   as   prevailed 

generally   in   the   more   youthful   stages   of   organic   lifeone   not   specially 

suited to any particular pursuit。           Were it not for his cerebral convolutions 

he could not compete for an instant in the struggle for existence�察�and even 

the   monkey   would   reign   in   his   stead。     But   brain   is   more   effective   than 

biceps�察�and a being who can kill his opponent farther off than he can see 

him evidently needs no great excellence of body to survive his foe。 

     The field of competition has thus been transferred from matter to mind�察�

but the fight has lost none of its keenness in consequence。 With the same 

zeal with which advantageous anatomical variations were seized upon and 

perpetuated�察     �psychical     ones    are  now    grasped     and   rendered     hereditary。 

Now   if   opposites   were       to  fancy   and    wed    one   another�察  �such    fortunate 

improvements   would   soon   be   lost。          They   would   be   scattered   over   the 

community at large even it they escaped entire neutralization。                    To prevent 

so   disastrous   a   result   nature   implants   a   desire   for   resemblance�察  �which 

desire man instinctively acts upon。 

     Complete compatibility of temperament is of course a thing not to be 



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expected nor   indeed   to be desired�察�since it   would defeat its   own   end   by 

allowing      no   room    for  variation。     A   fairly   broad    basis   of  agreement�察�

however�察     �exists   even   when     least  suspected。     This    common       ground    of 

content     consists    of  those    qualities   held   to   be   most   essential    by   the 

individuals      concerned�察    �although     not  necessarily     so  appearing     to  other 

people。     Sometimes�察�indeed�察�these qualities are still in the larvae state of 

desires。     They are none the less potent upon the man's personality on that 

account�察�for the wish is always father to its own fulfilment。 

     The   want   of   conjugal   resemblance   not   only   works   mediately   on   the 

child�察  �it   works   mutually   on   the   parents�察  �for   companionship�察  �as   is   well 

recognized�察�tends to similarity。           Now companionship is the last thing to 

be looked for in a far´eastern couple。             Where custom requires a wife to 

follow   dutifully   in   the   wake   of   her   husband�察  �whenever   the   two   go   out 

together�察�there is small opportunity for intercourse by the way�察�even were 

there the slightest inclination to it�察�which th
卦指朕村 貧匯匈 和匯匈 指欺競何 壘��3�� 家��3��
酔楯荷恬: 梓囚徒貧圭�鮗� ○ 賜 ★ 辛酔堀貧和鍬匈 梓囚徒貧議 Enter 囚辛指欺云慕朕村匈 梓囚徒貧圭�鮗� ● 辛指欺云匈競何!
梁椣戻幣�� 梁心弌傍議揖扮窟燕得胎��傍竃徭失議心隈才凪万弌誌育断蛍�輌臆惨軼僑〃�燕慕得珊辛參資誼持蛍才将刮襲潜��範寔亟圻幹慕得 瓜寡追葎娼得辛參資誼寄楚署衛、持蛍才将刮襲潜填��