Since, in relation to the foregoing, four objections, at all events, are bound to be made, let me make them myself, and answer them too. First: It is not the public school and ’varsity man who is lacking in sympathy and good-will towards Labour; it is the self-made capitalist, or the grammar school man. The truth is that, with exceptions, they all are lacking. But the defect is more dangerous and insidious within “the caste” than without; for not only is “the caste” homogeneous, and far more influential in every way, but it veils its lack of sympathy in this very pretension of having sympathy. Next it will be said: “You accuse us of lack of sympathy! But we would gladly be sympathetic, if they would only let us!” Now this in the main is a perfectly genuine belief in members of “the caste” when they have once gone out into life and rubbed off the rawness of youthful hostility and prejudice. But it is the genuine belief of people only passively inclined to friendship; in other words, the belief of the fortunate not imbued with a spirit sufficiently high and generous to take, from the best motives, _active_ steps towards friendship with the less fortunate. Further it will be said: “But Labour is not really less fortunate than ourselves—it has freedom from cares, responsibilities, and expenses, such as we can never know; in fact, we are not sure that it is not really the more fortunate class.” Well! Apart from the fact that not one in ten thousand of “the caste” would change places with an industrial worker, there is this answer: “On your hypothesis, evolution, which is ‘caste’s’ main justification, is absurd and our system is standing on its head. If, indeed, you require Labour to consider itself at least as fortunate as yourselves, you must set to work at once and revalue everything, alter every present ideal in your social life, and annul the importance of property. Are you prepared to do this?” Finally it will be objected: “It may be as you say, but the evil is implicit and inevitable, for everything possible is already done by our educational authorities to counteract a narrow ‘caste’ spirit and imbue the children of the fortunate with a brotherly feeling towards the less fortunate.” The answer to this is simply: “Has everything been done? Has anything like everything been done? For example, is the danger of this narrow ‘caste’ spirit ever taken into account in the appointment of these same educational authorities?”