To be—to re-be—and to be better, none can deny this order of duties; and the last is the highest.

To become better as individuals has long been preached to us; to become better as a race is no unnatural proposition. Heretofore, the Ego concept ruling, we have supposed that this was only to be done by improving as many individuals as possible. And as individual conduct, ego-guided, consisted in each doing things for his own benefit, here and hereafter; our improvement has been somewhat hesitant and tortuous, both in person and in race. It is really singular to see how the Ego concept has held us from understanding what was best in our religion. The one great advantage of Christianity over Buddhism, or Mohammedanism, is in its radical collectivity. As far as a pure monotheism goes—the constant worship and service of God, the Mohammedan is beyond us. As far as a pure morality goes—an exalted sinlessness, the Buddhist is beyond us.

But none of them prays: “Give us each day our daily bread.” Now is it not, truly, a strange thing that we should have been taught that prayer for two thousand years, and yet every man Jack of us goes forth stoutly, to get his own private and personal daily bread as rapidly as possible?

The strongly enthroned Ego concept of more ancient times; buttressed hugely by the dark savagery and sordid barter of as ancient religions, has successfully evaded the recognition of Christianity’s great central truth, that man is one. Not only that God is one—Jew and Mohammedan know that; but that man is one—that we are inextricably interconnected, and cannot be considered separately. “No man liveth to himself, nor dieth to himself.” “He that seeketh his life shall lose it, and he that loseth his life for my sake [man’s] shall find it.” “Inasmuch as ye have done it unto one of the least of these, ye have done it unto me.”

Resting on the firm basis of natural law, and affirmed insistently by our prevailing religion, is the fact of human solidarity.

The improvement of human life does not consist in withdrawing as many individual souls as possible for a “reward” (that everlasting payment theory!) in Heaven; but in a diligent bringing about of what that same principal prayer of ours sets clearly before us—the Kingdom come, and the will done, right here. This, too, we have intellectually admitted to be desirable; but have united in transferring the occasion to a remote and uncertain period, known as the millennium.

Now, what, in the light of truth as at present open to us, is the best way to improve the human race, and therefore our highest duty? Recognising the organic relation of Society; that our very life, to say nothing of our improvement, rests on our becoming properly related to each other in the specialised service which constitutes a human life; and to perform that service ever better—the first duty of a human being stands prominently forth. It is this:

To assume right functional relation to Society, to one another. Not charity, not philanthropy, not benevolence, not self-immolation or self-sacrifice or self anything; but simply to find and hold our proper place in the Work in which and by which we all live.

To do one’s right work involves all the virtues.

Our virtues are always matters of interrelation; they concern our attitude toward each other, our treatment of each other. An individual man, alone, can manifest no virtues beyond those of a clean beast. Human life is interrelative, and all its virtues, i. e., distinctive qualities, are interrelative. Once accept this basic duty in fulfilment of specialised service, and all those virtues, we, as individuals, have been so fatuously striving for, appear in us, as natural corollary of that right relation. Conversely our “sins,” namely, our various forms of social disease, manifest in the bewildered individual, will of themselves go out as naturally as the virtues come in.

Classify our sins. One enormous mass we call sins against property; all forms of theft, robbery, and the larger and subtler kind of dishonest appropriation. This class is the natural result of our perverted distribution of social products. It is one of the many weak spots of the Want theory that an absence of the essentials of life, instead of promoting industry, often produces more direct and injurious methods of transfer. Quite the larger part of our legal machinery is devoted to the maintenance of the local congestion of wealth on the one hand, and to the prevention of the breaking-down of the social tissues under pressure of that congestion on the other. Given a surplus of wealth in some places and a deficit in others, and the fabric of human nature breaks down in a given proportion.

Want makes men steal quite as naturally as it makes them work, indeed more so, as being the earlier custom. Our political economics founded on the Want theory should give half their pages to a study of the proportionate relation between Want, Theft, and Wealth, after the learned discussion of Want, Work, and Wealth. One is as legitimate a fact in economics as the other.

That normal distribution of social products which would provide the growing individual with all that he needed to bring out his best powers, and which would teach him clearly where and how to use those powers in return, would drop out of the world completely this class of sins. The supply coming first, the child growing up to measure his conduct as a return for what has been given him; taught from infancy to see in the world, behind and around him, the endless Giver, and himself as the product of it all and owing his output to those now alive, and more especially those to come—that child, that man, will have no comprehension of theft, major or minor. In a word: All illegitimate acquisition of property rests on the illegitimate retention of property. Remove the cause, and you remove the effect.

What remains? Sins against the person. Part of these are based on property also,—all murder and violence done “with interested motives,” or in revenge for previous injury to property, or denial of property. A large majority of the sins against the person would go, too, when we establish right distribution.

There remain the sins based on the sex relation. The right economic position for women will remove the greater part of these. When women no longer make their living out of their loving, the prostitute, and that more successful specialist, the mercenary wife, will leave the world. The reduction of sex-attraction from its present fever-height to a normal level, and the perfect freedom for true marriage resultant upon right distribution of property, will take away the cruder and more violent forms of sexual sin, and gives us pure monogamy at last.

I do not say that all sin would leave the world upon our assuming right economic relations; nor even that this great mass would disappear in a night; but the cause of the disease being removed, the healthy social currents would flow calmly on and we should soon outgrow these evils too long endured. Social disease will eliminate itself by right living as does physical disease.

“Sins” are always phenomena of defective social relation—they are not individual matters at all, an individual can no more do wrong than he can do right. The beasts have no morals because they have no Society. Human conduct is all interrelative; and right or wrong as it affects the others. Given any wrong relation in Society, and a certain proportion of sin works out among its members, now here, now there, according to the nature of the diseased relation.

The despot breeds the sycophant, the liar, the assassin; the rich man breeds the thief; the woman who makes her living by marriage, the prostitute. And these sins cannot be checked in the point of expression, the individual, any more than you can cure scarlet fever with salve.

We are good, or We are bad,—with remarkable disconnection of personal circumstance. The thieving produced by the clot of wealth may not break out in the immediately surrounding tissue if that is pretty healthy, but creeps along the line of least resistance, and appears through the brain least able to resist it.

No man liveth to himself, and no man dieth to himself, again.

If, then, this great field of evil, and a thousand as evil concomitants, may be cleared off the world by the adoption of more healthy social processes; if those healthy social processes consist in each person’s being in his right place, and doing his right work in Society; if, too, it clearly appears that to the individual consciousness this right place and right work represent Happiness,—Happiness such as we have never been able to conceive in our little ego-stunted brains; then human duty looms up large and clear.

To find your right place, to do your right work, here is the basis of all virtue, joy, and growth. Here is a steady improvement of every human product, things better and more beautiful, things made more easily and more plentifully; and every human being, better nourished physically and socially, pouring forth the ever-rising tide in harmonious social growth through work. It means a lifting from the heart of man, first, of Care. All that life-long terror of the Wolf, the dragging weight that follows from the young father’s anxiety over his first-born—can he provide for it?—to the dying man’s anxiety over his growing children and wife left behind—can he provide for them? This crippling terror—(which we have solemnly affirmed was an incentive to labour!)—being removed for ever by the mutual insurance of a civilised society; man can lift his head and work with a light heart and a free hand.

It means lifting from the heart of man, second, Sin. Just to see that Sin is Ours, not mine and thine, means instant relief and illumination. Then to see where it comes from, to remove its causes, to watch its shadow recede slowly from the glad, bright face of man, like the passing of an eclipse; that will leave us free to work indeed.

It means lifting from the body of man nearly all his load of disease; his diseases being as clearly traceable to social disorder as his sins. There is no difference, save that one is manifested in physical relations, and the other in social. That the human animal should not be as clean and healthy as other animals is due to his false social relations. When they are right, he maintains all the animal’s physical purity and vigour, and adds to it the yet unsounded depths of social vigour.

With a prospect like this before us, what prevents a sweeping and instant change? Nothing prevents a sweeping and instant change in the minds of some of us; a recognition of the nature of human life and human work which sees it all natural, all healthful, all good, in itself; and the bad only an evanescent mistake, easily to be avoided in future; but to spread that recognition in the minds of all of us means time and effort, and cannot become general at once.

Meanwhile, it is open to us, without waiting for all to see alike these patent truths, to go to work on such changes in economic condition as shall soonest check the decay in social tissues so dangerously apparent at both ends of our present “Society,” and to bring up, as soon as may be, those whose growth has been arrested for ages.

The world is full of aborted people, aborted by the crushing pressure of these old lies in economics; people crippled in mind, people crippled in body, people swollen and distorted from being oversupplied and underworked; people shrunken and distorted from being overworked and undersupplied. These can be helped at once by those of us who see the wisdom of improving the race without waiting for them to understand and accept the principles on which the change in condition rests. We did not wait for all the citizens of America to believe in the principles involved, before giving them the public school and public library. Many do not, when questioned, even now believe in those principles. But they are not reluctant to avail themselves of the provision made; and the advantageous results of that provision are apparent in our citizens, whether they understand why or not.

There are some most comforting facts, meanwhile, in our social relationship, which enable us to attack the concrete problems of our time with courage and patience. Seeing that our gain is social, and not individual, and that it is rapidly transmissible as far as the brain is open to transmission, we have but to develop the brain of our laggard members to bring them into possession of the whole great field of social advance. The wealth of Society, steadily augmented as it is by the very individuals who need so much more social return than they have ever had, is quite equal to any drain which may be necessary to pay up our arrears of debt to the worker. A conscientious and aroused society, seeing how unjustly neglected have been its most valuable constituents, cannot do too much to bring to them, and to their children, all the social nourishment they can absorb; i. e., to provide the best possible educational environment for the children who need it most.

Here arises a question, based on previous social studies and conclusions. If Society provides generously for its most needy members, will not that injure the world by multiplying the least desirable class? Will it not put a premium on deficiency, instead of efficiency? This idea rests not only on the Want theory and the Ego concept, but on the Malthusian doctrine. It is believed that human beings tend to multiply in a certain ratio; that the advantage to the race lies in the development of better individuals, not in mere numbers; and that better individuals are developed by personal competition, by the “struggle for existence” and “the survival of the fittest.”

As soon as we see the organic unity of Society, this “struggle for existence” idea must change its terms. What we are now concerned with is the development of ever better social organs and functions, and that development does not take place in a direct combat between individuals, but in a superior process supplanting an inferior process, with no essential injury to the constituents.

The introduction of machinery, for instance, was a legitimate social progress. The injury to working men which we allowed to accompany it, was not in any way essential to social progress, but militated against it. Interdependent organs do not fight with one another. Their change in form and value is gradual, and involves no immediate destruction to constituent cells. Society improves by the development of its component parts, not by a destructive conflict of parts. If you are seeking to improve a family of children or a breed of fowls, you do not do it by pitting them against one another and cheerfully retaining the “survivors” as the “most fit.” The egg-laying capacity of the hen, the milk-giving capacity of the cow, is not developed by combat between hens, or between cows (or their respective cocks and bulls)! To this it will be eagerly replied, “Ah, yes, but we do it by selection—by carefully choosing the ones best suited, and breeding from them. They do not survive from natural selection, but from artificial selection. Now if we were free to practice that on Society, if we could choose the best types and breed from them only, then we could indeed improve the race.”

That this is one process of improvement is not denied. But it is not the only, nor by any means the most valuable process in the social organism. The swiftest and broadest medium of social improvement lies in that great common sensorium of ours, the brain. By social contact and example, by social transmission, the more advanced members of Society can lift the less advanced at a rate immeasurably faster than the slow current of heredity. We have all seen this in families of very low-grade people, obtaining sudden access to social advantages by present methods, and changing in mind and body to a marked degree, even in one generation. This gain is of course incorporated in the family through heredity, but the effect of ten years’ access to the social stores of knowledge, culture, and refinement changes an individual to a very great degree. This immense power of education, using the word in its very widest sense, can be turned on to every child of the race, if we so choose, with a speedy result of race improvement which would laugh to scorn the fumbling, wasteful processes of natural selection, and the one-step-better methods of artificial selection. It is by transmission that we raise the social level most rapidly; a free and general transmission of the product of the special worker to the hands and minds of all.

For Society to bestow the same care and provision on all its children that the wisest parent now seeks to bestow on his would develop the race faster than anything conceivable. That this method would at once improve the individual, the race, and the productivity of both, is clear. That it would “pauperise” has been shown to be an erroneous deduction from the Want theory; under which we are indeed all potential, and some actual, paupers. The further claim that it would tend to a too rapid increase of population, especially among the least fit, should be carefully examined.

The Malthusian error is in assuming that a given rate of reproduction is fixed and final. If Malthus had studied the subject more deeply, he would have found that the rate of reproduction varies widely, not only in the “animal kingdom” but the man. This variation is relative to other conditions; and has been thus formulated by Spencer, “Reproduction is in inverse proportion to individuation.” The lower the efficiency of the individual, the more young ones it has.

Progressive specialisation, bringing a higher degree of individual efficiency, carries with it a decrease in the rate of reproduction. The myriad eggs of the fish or insect are followed as species develop by the lesser litters of high-grade quadrupeds, till we reach one at a birth. A fish that only laid one egg at a time would not have a very tall family tree. In man we have the general rule of one at a time; but we have it more times in some cases than in others. The human birth rate varies widely, too; and the action of the same law, a higher development of the individual, higher specialisation, leads to a lower birth rate.

There are also artificial variants, as so painfully shown in the dwindling of France’s population; but quite apart from any morbid processes of stirpiculture lies this broad and beautiful law,—the higher specialisation of the individual tends to reduce the birth rate. This is shown with clearness through all the turbid cross-currents of our mistaken behaviour; the most developed kind of people have the least children, and the least developed kind of people have the most children. Even in folk lore we see it indicated—“there was once a King and a Queen who were perfectly happy, except that they had no children,” and on the other hand, “The poor man hath his quiver full.”

The capacity of the world to support humanity in health and comfort has a limit; it is not near enough to frighten us, but it is there. If human beings are left to struggle on alone in unnatural individualism, their arrested development fills up the world, too, with numerous, but inefficient people. But as a conscious and intelligent society hastens to spread its gains among all its parts; to make the progress of the race the rich possession of all its members; so fully to educate and develop every child as to promote the higher specialisation of the individual, at a rate unconscious natural processes never dreamed of, then we see a steady diminution of this threatening birth rate. By this means we work steadily toward a far higher average of social efficiency, with a permanent balance of birth and death, involving no arbitrary personal tampering with natural processes, but a recognition of the working of natural law.

It would seem needless to say that the individuation of woman is the most prominent necessity here, as her rate of fecundity is the determining factor in the case, not the man’s; yet there are still some who ignore even so patent a fact as this.

See, then, how swiftly and surely an awakened society can right its wrongs, cure and outgrow its diseases, understand, pity, and leave far behind its sins. The highest human duty for the individual is to enter upon his or her special work in the world—that is vital, that is first, that underlies all. There is no right life for any human creature who is not taking part in the organic processes of Society. And if, in our present blurred and jumbled condition, we have not the sure guide of a “calling,” a special inborn preference and power; why, that only leaves us freer to take hold anywhere of the thousand things that need doing; paid, or unpaid—that is immaterial. The point is to do the work and to do it for the service of Society. No matter for the past account, for arrears of social pampering or social neglect; we are all responsible for both. No malicious crowd of despots, masters, owners, and employers has conspired to injuriously deprive the angelic workingman of his rights. We have all believed in these economic falsehoods, the inevitable action of which was to produce the conditions we now suffer from. We must all lay them aside; wasting no time or energy on remorse, and simply set to work to make things right.

From that class of people who “do not have to work”—that is, who have been paid and overpaid in advance—there is an overwhelming debt of honour due the world. In that great field of action where there is no pay, nor even thanks as yet; in the efforts necessary to teach the right things, and to provide the right things for the world’s little children, there is ample room for the most helplessly rich. Also in the work of spreading the social supplies where they belong—among the whole people—there is work there, much work, not only unpaid and unthanked, but heartily resisted.

There was never a time in history when more splendid opportunities were open to those who would serve society. Thousands of us are at it already, organised and unorganised; a rising flood of love and service, toiling manfully, and womanfully, at the mighty task. But the economic darkness makes it blind work at best.

Most of our conscious “social service” to-day is directed, naturally enough, to ministering to the social diseases. Now, if a man is sick, there are two ways to re-establish his health—both necessary. One is to restore normal conditions to his body, trusting that a normal body will urge to normal action, and so keep him well. The other is to induce normal action, trusting to that to restore right conditions in the body. Each is a good thing, each tends to produce the desired result; but both are incomparably better than either. Our sick Society needs this double treatment. The first condition of normal action we have here reviewed at length; consciously to assume true place in the organic industries of human life. If all of us do that, the currents of right action will assuredly build us a healthy social body. But we can greatly hasten that good end by rearranging the social body too. Here the law of interaction between spirit and form comes to our aid, and makes possible an incredible rate of progress.

Take, for instance, an advanced case in social pathology—a city slum. Now there are two ways for a conscious society to focus its forces on the diseased part and regenerate it. One is by dealing with the spirit of the slum, the people themselves; by so educating the children, so stimulating the adult, so providing proper opportunity for right social service for all, that the people will change in character, and, reacting, soon make the slum a fair, clean, healthful part of the city.

The other is to deal with the body of the slum, the houses, streets, and shops; and so to reconstruct them that they shall steadily react on the people and change their character. Both can be done, both are being done, but so feebly and partially, in such tiny spots of change, under such heavy opposition and heavier indifference, that the gain is heart-breakingly slow. While one playground is being made, while one new method of education is being introduced, a thousand babies die, a thousand children become criminals, a thousand wretched men and women sink to the hopeless grade, are lost to society, become diseased tissue, and are miserably sloughed off through asylum, prison, and hospital.

The cause of the delay is this: We are treating social disease by local application. We find, as it were, a tubercle or boil upon the body politic, we apply all manner of treatment-the poultice, the counter-irritant, the excising knife of capital punishment; but we forget, or do not know, that this local trouble, however poignantly conspicuous, is on a living body, and is caused and maintained by diseased conditions in that body, far beyond the material boundaries of that location.

We must, of course, use prompt and strong measures in these most painful spots; but the treatment necessary to prevent the formation of these conspicuously evil places must be applied to all of us. It is as necessary for the right education and stimulus to be applied to the rich and well-to-do as to the poor, to the isolated farmer in the field as well as the crowded sweater in the shop; and not only those methods touching the people’s character, but the other, the prompter ones, touching their physical conditions.

There are certain physical conditions in the social body, brick and mortar conditions, which are affecting us all for evil, and which can be readily changed. There are, also, certain economic relations in that body, affecting us all for evil, that can equally be changed. We need to see these in their true importance; as affecting not only the immediate individuals concerned, but as so affecting the whole structure of Society as to inexorably produce the conspicuous evils with which we are so painfully familiar. Once recognised, our duty is clear—a glad, swift, forward movement bringing joy and gain to all.

What are these general conditions?

One is the economic position of woman, which involves false sex relations, including all forms of prostitution; maintains primitive individual instincts and checks social ones, and is largely responsible for the morbid action of social economics. Another is the maintenance of domestic industry; which, as I have shown in another book, prevents the development of the home, the progress of woman, the right education of the child, and the normal progress of man.

Combined, these two conditions find material form in that hotbed of primitive egoism, the cumbrous, expensive, inadequate dwelling house of our time, or rather, of past time, of the most remote and barbarous time, most injuriously preserved in this. It is true that each human being needs a wholly private and personal room to rest in; that solitude, pure individual solitude, is a social necessity. It is also true that the great primal group, the family, needs its group of rooms, its private home. But the point of divergence is in the Work involved.

Work is social, it does not belong to the person nor, in any advanced degree, to the family. That so much human work is at present performed in and for the separate family is an enormous condition of social evil. It maintains, beyond all the efforts of religion and science to combat, the selfishness of the primeval Pig.

Social consciousness and its great currents of love and enthusiasm, of power and pride, cannot find room in brains continually cramped by application to the most ignominiously personal concerns.

It is not only that the family could have a far simpler, purer, and more private life if they would but take advantage of our immense social facilities, but so could the individual men and women; born and reared in families, to be sure, but born and reared as members of Society, active and responsible factors in social progress.

These men and women, if the families they grew up in were in true social relation, instead of each one keeping up a little down-drawing whirlpool of antediluvian individualism, would be a thousand times more valuable citizens. While the minds of our women are exercised only, or mainly, in impression and expression of a purely personal nature, they and their stunted children and heavily handicapped men cannot properly receive and discharge the vivifying currents of social consciousness.

That consciousness forces itself out here and there through specially sensitive individuals, usually at great personal sacrifice. These special individuals, heavily charged with the social spirit, push and struggle, work and fight, suffer and die, trying to stir to equal life the great ego-bound mass of unawakened Society. Much work has been accomplished, great good has been done, the world is incomparably better off for the presence of these better developed members, but our gain is as nothing to what it would be if the progress was shared by all.

If we were still savages, still beasts, still mere individuals, this book and its many brothers might as well wait for weary thousands of years more, but we are not. We are, in patent fact, highly specialised members of a highly advanced Society; but our eyes are holden, our minds are darkened by piously preserved collections of old concepts long found false. We can lay aside these erroneous ideas at a moment’s recognition of the true. We can incorporate the true into the make-up of our minds by acting upon them. We can put ourselves in touch with the heart of the world, sharing its splendid pulses, its tireless energy, its flood of common human love, by simply doing our right work. We can break up forever the old false tendencies of thought and feeling by rearranging our material conditions in line with true social forces.

“Better housing for the poor” is necessary, but so it is for the rich, for all of us. Truer housing; housing suitable to the age we live in; housing proper to the human soul. We build “the house of God,” bringing to it the highest love and power and aspiration; and that house uplifts the soul of the beholder. What prevents our building the houses of Man with that high love and power and aspiration—that splendid beauty, ennobling space, and tender ornament? Only that ancient, shrivelled, artificially preserved mummy, the Ego concept, prevents.

You cannot build right houses for modern humanity on the basis of a kitchen, on the service of the belly of a beast. Rightly to nourish all people makes the feeding of humanity as noble a form of work as any other work broad and beautiful and true, to be devoutly entered upon and grandly fulfilled; to cater only to the bodily desires of one’s own family is proper to the level of meanest savagery.

A rearrangement of ideas and their consequent feelings, from the process false to the process true, is possible to any sane mind, is the duty of every last one of us. A rearrangement of the external conditions follows logically and helps materially. This we can do in the mind at once, in the body not so promptly, but still swiftly in our age of mechanical wonders. And why should we? What will it mean to us? We should, for underlying cause, because it is in the line of social evolution; a race duty. Because in doing it we further the divine purpose, we fulfil ultimate law. But if the so-long-stunted soul demands its pay, there is reason more than enough.

Are men so happy now, each trying to take care of himself and his family, that they should dread the peace and ease given by society’s vast resources in full circulation? Are women so happy now, either the squaw or the parasite, that they should dread becoming full human beings, active, conscious members of society? What this change will mean to us no one can fully measure, but those who know anything of the real heart of humanity, those who can interpret the gleams of light that break through all religions, those who ever felt the soul lift and light and swell with power and joy, under the influence of music, or painting, or speech, or any form of human work, can tell us something of it.

We have been taught, in tattered remnants of worn-out faiths, to despise human nature. We, forsooth, mere worms and weaklings, “as prone to evil as the sparks are to fly upward,” we were born in iniquity, conceived in sin, doomed to suffer here, and likely to suffer forever, important worms that we were!

We have been taught in later days, by half-seeing students of science, that we were but beasts, and must fight it out as they did, our progress lying in the slow and painful process of survival.

What a change in thought, in feeling, in action, when we see that we are the crowning form of created life, we, collectively, though never so much “worms” taken personally. That Humanity is the one fact we should realise, and that in it we find free scope and full satisfaction for all the vague aspirations which have haunted the individual. That in that organic social life we are all held together by our mutual service, by our work, and that in our work and only in our work lies growth, lies peace, lies the highest human duty, lies happiness.

Happiness, for a human being, is in full, true, conscious, social relation:

To feel the world’s life, unbroken in its steady pour, from the inchoate nebulÆ, through age on age of changing orders, into the spreading growth of an organised democracy. To feel our own historic family, the immense racial pride of the long ascent, the conquest of elements, of plants, of animals, the unquenchable fire of progress, the vast and rapid increase of the race: To feel the extending light of common consciousness as Society comes alive!—the tingling “I” that reaches wider and wider in every age, that is sweeping through the world to-day like an electric current, that lifts and lights and enlarges the human soul in kindling majesty: To feel the power! the endless power! Not only the ceaseless stream of the universal Godness, but our interminable array of batteries, full charged; the stored energy of all time embodied in poem and story, in picture and statue, in music and architecture, in every tool, utensil, and giant machine wherein the human brain and the human hand have made force incarnate:

And, so feeling, to Do:

To Do, as only Human beings can; not in the paltry processes of the individual, mere servant of his stomach, but in the fascinating complexity and rhythmic splendour of the march of social activities; to take part in that huge, thrilling, organic life in which the individual thrives unconscious—of which the soul is lodged in each of us:

And in the ceaseless development of that measureless vitality, this vast, ever-increasing Social Life, to feel, now and again,—always oftener,—the distant music of the universe grow clearer—that is Happiness.