3. Everyone is ethically entitled to a share of the products furnished by nature and worked up into usable shape by his fellows, and also to the direct services of fellow human beings, in so far as that share and those services are necessary in order to enable him to perform in the best possible way the specific service which he in turn is capable of rendering. Our ethical theory here supplies us with a principle which takes the place of remuneration. There is no such thing as a just remuneration of labor, there is no such thing as a fair wage, if the wage be considered as the equivalent of, or the reward for the work done. It is not possible by any process of calculation to construct an equation between labor and reward. The laborer is assuredly not entitled to the product of his labor, as the current formula awkwardly puts it, for it is an entirely hopeless undertaking to try to ascertain what the product of any man’s labor is. In the modern forms of industry, the contributions of the different factors engaged in production are intimately intermingled, play into one another, and are inseparable. Neither the so-called workers alone are the producers of wealth, nor the employers and capitalists, nor yet both together irrespective of the labors of past generations of which they enjoy the usufruct. The question, what is a fair wage, or a fair profit, is badly posed. There is no such thing as a fair wage or profit in the sense of a fair compensation for the work performed. The proper payment of the human factors engaged in production is unascertainable genetically, _i.e._, if one goes back to the origin of the product. It can only be approximately determined by fixing attention on the end to be served. And the end in each case is the maintenance and development of personality. In other words, that is a fair wage which suffices to enable the different functionaries coöperating in production each to perform his function, or render his service, in the most efficient possible manner. The solution of the labor question must be along teleological not genetic lines. Adequate nourishment as to quantity and quality, suitable dwellings, educational opportunities, etc., are all indispensable to the rendering of service, even by “common laborers.” Specific requirements come up for consideration with respect to the different special functions, and those who perform them. My intention in this chapter is to indicate the bearings of the ethical theory on living questions of the day. Nothing is more emphatic in the programmes of the working-class than this demand for social justice. Nothing is more discouraging than to see the futile efforts made to define social justice by extemporizing a notion of fair adjustment which goes to pieces in every serious labor controversy.