Ehrenfels connects these themes of gender and sexuality to larger issues of economy, sociology and politics. For instance, while historically the institution of monogamy enabled women (and their children) to join the workforce as partners in the family business (Ehrenfels 1907, 37), the changing economical situation, which favors larger enterprises, puts monogamy at a distinct disadvantage by limiting the opportunities for married women to work. This also negatively affects the overall composition and growth of the workforce, since the advanced techniques available for family planning (Ehrenfels 1907, 42 ff.) and the rising age (especially among the higher educated) at which couples marry and have children, leads to lower birthrates (Ehrenfels 1907, 35 ff.). Monogamy, Ehrenfels argues, leads to a decrease both in quality as well as the quantity of the population (compare Dickinson 2002, 259), and hence a deficit in the workforce that can be compensated for only through immigration (Ehrenfels 1907, 43). This has repercussions on a global scale, because Ehrenfels feared, as many did at the time, the competition of other races, specifically the “Mongolian” or yellow race. In particular the Chinese would be an indomitable competitor economically, as they could sink wages by offering lower cost labor thanks to their greater number and fertility (Ehrenfels 1907, 86 ff.). The “Mongol tsunami” (“Mongolenflut”) would interrupt cultural development for centuries and for Ehrenfels the only remedy was to adopt his newly developed sexual ethics as soon as possible in order to increase quantity and quality of the population. Ehrenfels regarded his reform as absolutely crucial for humanity at large in the long term, noting that in the end also the Mongol hordes would have to adopt it, when they would eventually face the same problems down the road (Ehrenfels 1907, 94).