A different objection lies against certain modifications of Socialism and against many of the social reform movements of our time. In these movements the idea of personality is not absent as in Marx’s theory. The inherent dignity of every human being is deeply felt, and _per contra_ the indignity of the present condition of the greater number. Man is worth while; and for the sake of the worth in him, the unfavorable circumstances which stifle the promise of his nature are to be changed. My objection in this case is that the higher spiritual nature of man, or the notion of personality, is left indefinite and remains vaguely in the background. It supplies indeed the initial motive for practical efforts; but the instrumental relation of the goods of life to the supreme good is not apprehended positively. And thus the door is left open, as we shall presently see, for corrupting influences to enter in. There seems, it is true, at first sight, considerable warrant for demanding certain instant reforms without troubling about ulterior spiritual ends. We are confronted in modern society with evils which seem to require immediate abolition. Exploitation is palpably one of them. It is the clearest possible case of trespass on personality. Why not then demand respect simply for personality in general, without inquiring into the nature of personality? Is it not beyond all question dishonoring to human nature that some should be on the verge of starvation while others are even themselves injured by excessive possessions; that the energies of children should be exhausted by premature toil; that adults should be worked like beasts of burden? Why not leave in abeyance the definition of the supreme end, and concentrate effort on the removal of these incontestable evils?