Even the men who produce wealth—and no doubt there are such—without any conscious sense that they produce it because of their desire to possess it, would show that such was their motive by their instinctive and indignant refusal to go on producing it, if they knew that it would be forcibly taken from them. And now, since we have seen that “greed” as a motive to wealth-production shows no internal tendency to lose its old efficiency, let us turn to those other motives which the socialists tell us are to supersede it, and ask whether there is anything in their known operations hitherto which indicates that in the domain of wealth-production they will acquire an efficiency similar to it. This is not an inquiry which is very difficult to pursue, for the motives in question are of a very familiar kind, and the kinds of activity which they have produced hitherto are notorious. What these motives are has been sufficiently shown already in language borrowed from the socialistic writers themselves—the pleasure of “_excelling_,” the “_joy in creative work_,” the pleasure of doing good to others, and, lastly, the enjoyment of the approbation of others, or of the yet more flattering tribute commonly called “_honour_.” Now these motives, it will be seen, are of two distinct kinds, the first three {293} being based exclusively on some pleasurable condition of mind, which is independent of anybody except the individual who actually experiences it; the two last being based on a pleasurable condition of mind, which is directly dependent on the actions or the attitude of other people. We may therefore reduce these motives to two—namely, self-realisation, in the first place, and recognition by others, in the second. This classification will be not only shorter, but more comprehensive than the other; for self-realisation will include not only the joys of self-improvement and artistic creation, but those of the pursuit of truth and the performance of religious duty, and will distinguish the pleasure of doing good to others from the pleasure of being thanked or praised for it. And now let us consider what those kinds of exceptional activity are, in the production of which one or other of these motives, or both of them, have played, hitherto, any considerable part. We shall find them to be as follows: heroic conduct in battle, or in the face of any exceptional danger; artistic creation; the pursuit of speculative truth; what theologians call works of mercy; and, lastly, the propagation of religion. This list, if understood in its full sense, is exhaustive.