the common life of man, this entering into companionship with all the past and into paternal relations with all the future, this unity and identity of interest between the individual and the race to which he belongs, furnish a basis for the highest character-an incentive for the greatest achievements. It sounds the call for the only real heroism of modern times."

342. Capitalism Outgrown.-But this sense of solidarity, this sense of brotherhood, this oneness of the race life, in which each individual is carrying within himself all the achievements of the past and all the promise of the future, can never express itself in

process of entering into this tremendous possession. Even the bounty of nature, the indisputable heritage of the collective nation, her fields and forests, oil wells and coal mines, mineral deposits and stone quarries, water power and roadways,-all this is handed over to the crude minis. tration of profit, and the majority of America's children are reduced to the position of wage-takers and servants, with little time or strength or heart for the carrying out of the true social purpose, the pursuit of the higher human wealth. The bulk of our laws have to do with merchandise and real estate. The few that concern themselves with man are mainly prohibitive, the things that he may not do. The realization of the social purpose demands a more positive ideal than this."-Henderson: Education and Life, pp. 48***50.

5. "Every being who is not monocellular is sure to have something good in him, because he is a society in embryo, and a society does not subsist without a certain equilibrium, a mutual balance of activities. Further, the monocellular being itself would become plural if more completely analyzed; nothing in the universe is simple; now, every one who is complex has always more or less solidarity with other beings. Man, being the most complex being we know of, has also more solidarity with respect to others. Moreover, he is the being with most consciousness of that solidarity. Now, he is the best who has most consciousness of his solidarity with other beings and the universe.”—Guyau: Education and Heredity, p. 33.

6. "The most unfortunate fact in the history of human development is the fact that the rational faculty so far outstripped the moral sentiments. This is really because moral sentiments require such a high degree of reasoning power. The intuitive reason which is purely egoistic, is almost the earliest manifestation of the directive agent and requires only a low degree of the faculty of reasoning. But sympathy requires a power of putting one's self in the place of another, of representing to self the pains of others. When this power is acquired it causes a reflex of the represented pain to self, and this reflected pain felt by the person representing it becomes more and more acute and unendurable as the representation becomes more vivid and as the general organization becomes more delicate and refined. This high degree was far from being attained by man at the early stage

economic and industrial relations while capitalism lasts, because capitalism arrays one against another, and attempts to maintain as matters of individual concern those things upon which all must depend for their existence. The monopoly, tyranny and inequality of capitalism are directly at war with this growing sense of solidarity of the race.8

343. Socialism and Solidarity.-On the other hand, this sense of race solidarity could not become the force it is in the life of man without directly suggesting the collectivism, democracy and equality which alone can

with which we are now dealing. Vast ages must elapse before it is reached even in its simplest form. And yet the men of that time knew their own wants and possessed much intelligence of ways of satisfying them. We need not go back to savage times to find this difference between egoistic and altruistic reason. We see it constantly in members of civilized society who are capable of murdering innocent persons for a few dollars with which they expect to gratify a passion or satisfy some personal want. It is true in this sense that a criminal is a survival from savagery. Civilization may indeed be measured by the capacity of men for suffering representative pain and their efforts to relieve it."-Ward: Pure Sociology, p. 346.

"The industrial reformation for which western Europe groans and travails, and the advent of which is indicated by so many symptoms though it will come only as the fruit of faithful and sustained effort), will be no isolated fact, but will form part of an applied art of life, modifying our whole environment, affecting our whole culture, and regulating our whole conduct-in a word, directing all our resources to the one great end of the conservation and development of Humanity."-Ingram: History of Political Economy, p. 246.

7. "As militancy first compelled national unity, so the warring factions of industrialism are being forced into protective alliances. This is the purport of the latest phase of social evolution. If under modern conditions fifty men can feed a thousand and another fifty can clothe them, the struggle for existence has ceased; there should now be enough peaceful leisure for all to develop the best that is in them." Flint and Hill: The Trust-Its Book, Introduction, p. 35.

8. "Development in society involves the possibility of indefinite development in man. It assumes that man has not exhausted his physical or his intellectual or his spiritual powers. The spiritual terms carry with them the physical ones; the body can and must keep pace with the mind. There is at no point any indication of any inabilty to go farther. The spirtual affections, the wise and just sentiments which unite us to our fellow men, are plainly incipient. We are only finding the field which lies before them, not reaching its limits.

"Social evolution also postulates the possibility of indefinite progress in society. It assumes that there is a bottom (and ultimately) no clash of interests; that existing difficulties are the result

satisfy, in industry and commerce, this sense of race solidarity. This sense of solidarity must make matters of common dependence subject to the common control. It must deliver the individual to himself. It must deliver him from economic pressure by making those things which concern the existence of all subject to the control of all. Then no individual will any longer be dependent on any other individual for the means of life, or for the opportunity to create the means of life. But that is Socialism. Hence, the development of the sense of solidarity of the race has been an important factor in the development of Socialism. It could not advance and fail to suggest what the Socialists propose.10

344. Capitalism the Builder of Socialism.-Capital

of deficient knowledge, defective feeling, and may pass away. They are simply the chaos that evolution is to rule into creation. There is no real, no permanent, self-sacrifice in progress. The well-being of all means the highest well-being of each. We save ourselves by losing them."-Bascom: Social Theory, pp. 528-29.

9. "We shall pass from class paternalism, originally derived from fetish fiction in times of universal ignorance, to human brotherhood in accordance with the nature of things and our growing knowledge of it; from political government to industrial administration; from competition in individualism to individuality in co-operation; from war and despotism, in any form, to peace and liberty."-Thomas Carlyle, Quoted by Davidson, The Annals of Toil, p. 233.

10. "The belief that with the stoppage of war, could it be achieved, national vigor must decay, is based on a complete failure to recognize that the lower form of struggle is stopped for the express purpose and with the necessary result that the higher struggle shall become possible. With the cessation of war, whatever is really vital and valuable in nationality does not perish; on the contrary, it grows and thrives as it could not do before, when the national spirit out of which it grows was absorbed in baser sorts of struggle.

"Internationalism is no more opposed to the true purposes of nationalism than socialism within the nation, rightly guided, is hostile to individualism. The problem and its solution are the same. We socialize in order that we may individuate; we cease fighting with bullets in order to fight with ideas.

"All the essentials of the biological struggle for life are retained, the incentive to individual vigor, the intensity of the struggle, the elimination of the unfit and the survival of the fittest.

Im

"The struggle has become more rational in mode and purpose and result, and reason is only a higher form of nature." Hobson: perialism, pp. 199-200.

ism has had its share even in this growth of the sense of solidarity of the race. It has helped to create the great institutions in industry and to carry on great enterprises in commerce, which in turn have helped to enlarge, if not create, the very forces which must overthrow capitalism and establish institutions greater and freer than can be built under capitalism. And these new institutions will give us a selfhood more complete and more absolute, whose greatness will realize not only the individuality of single human beings, but the fullest sense of solidarity of race interests and of racelife.

345. Summary.-1. In the beginning man had no sense of the race life. Neither had he any sufficient appreciation of the individual.

2. The earliest life was the tribal life, which neither recognized the relation of the individual to the race, nor gave any proper scope to the selfhood of the individual within the tribe.

3. The earliest movement towards the world life was the wars between the tribes, which finally led to the establishment of the ancient military despotisms. The great religions closely followed the great conquests and helped, in a large degree, to teach the lesson of the oneness of the race.

4. World-wide trade has broken over all race lines and national boundaries and brought the indivdual into direct relations with the whole race of man.

5. Great industries have compelled great companies of men to work together and to realize their common dependence and so to come to the discovery of a common life interest.

6. Modern science has shown that like causes produce like results in human affairs the same as in all other fields where the operations of natural law have

been observed and studied. Students of these affairs are made conscious of the race solidarity.

7. The realization of the race life cannot come under capitalism. Every effort to satisfy this race life is a step in the evolution of Socialism.

REVIEW QUESTIONS.

1. Give conditions of primitive life which made impossible any sense of the race life.

2. Show relations of individuals to tribal life.

3. By what process were the tribal lines broken down and the individuals within and a larger world force without finally recognized? 4. How have the great religions affected the race life?

5. In what way has trade advanced the sense of oneness of all life? 6. How has the study of natural law affected the conceptions of the race life?

7. Explain how transmission of life from generation to generation intermingles all life, making all life one.

8. What services have the poets and prophets rendered in this connection?

9. Why were the prophets stoned, and why did the poets escape? 10. How will Socialism save the individual from interference in personal matters, and at the same time extend and satisfy the sense of solidarity?

11. How is this sense of solidarity related to character, and why does the continuous surrender to capitalism make impossible the highest character in those who become conscious of this oneness of the race life?

12. What share has Capitalism had in the growth of the sense of solidarity of the race-and so in the evolution of Socialism ?