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living together becomes habitual, and in the children, in whose development they relive their youth, the parents find consolation for the renunciation



they have been forced to make as old age deprives them of their strength. [64] But this is not so for all. There are many ways by which man may reconcile himself to the transience of the earthly pilgrimage. To the believer, religion brings consolation and courage; it enables him to see himself as a thread in the fabric of eternal life, it hiigns to him a place in the imperishable plan of a world creator, and places him beyond time and space, old age and death, high in the celestial pastures. Othersfind satisfaction in philosophy. They refuseto believe in a beneficent providence, the idea of which conflicts with experience; they disdain the easy solace to be derived from an arbitrary structure of fantasies, from an imaginary scheme designed to create the illusion of a world order different from the order they are forced to recognize around them. but the great mhi of men takes another way. Dully and apathetically they succumb to everyday life; they never think beyond the moment, but become slaves of habit and the phiions. Between these, however, is a fourth group, consisting of men who do not know where or how to find peace. Such people can no longer believe because they have eaten of the tree of knowledge; they cannot smother their rebellious hearts in apathy; they are too restless and too unbalanced to make the philosophic adjustment to realities. At any price they want to winand hold happiness. With all their might theystrain at the bars which imprison their instincts. They will not acquiesce. They want the impossible, seeking happiness not in the striving but in the fulfillment,


not in the battle but in victory. Such natures cannot tolerate marriage when the wild fire of the first love has begun to die. They make the highest demands upon love itself and they exaggerate the overvaluation of the hiual object. thus they are doomed, if only for physiological reasons, to experience sooner than more moderate people disappointment in the intimatelife of marriage. And this disappointment can easily change to revulsion. Love turnsto hate. Life with the once beloved becomes a torment. Hewho cannot content himself, who is unwilling to moderate the illusions with which he entered amarriage of love, who does not learn to transfer to his children, in sublimated form, those desires which marriage can no longer satisfy—that man is not made for marriage. He will break away from the bonds with new projects of happiness in love, again and again repeating the old experience.



But all this has nothing to do with social conditions. These marriages are not wrecked because the married couple live in the capitalist order of society and because the means of production are privately owned. The disease germinates not without, but within; it grows out of the natural disposition of the parties concerned. It is fallacious to argue that because such conflicts were lacking in precapitalist society, wedlock must then have provided what is deficient in these sick marriages. The truth is that love and marriage were separate and people did not expect marriage to give them lasting and unclouded happiness. Only when the idea of contract and consent has been imposed on marriage does the wedded couple demand that their union shall satisfy desire permanently. This is a demand which love cannot possibly meet. The happiness of love is in the contest for the .





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