Then, fate, necessity, the Nemesis of Monism working on to its foreseen but uncontrollable destiny, dominates the cosmos and through the cosmos that infinitesimally small but sentient and critical microbe man, who creates an individual ethic out of this determinist material evolution. Francis Newman, the brother of the famous John Henry the Cardinal, said that it is as impossible for man to comprehend matter developing and reproducing itself from all time as it is for him to conceive of an omnipotent deity superintending the matter he has created in its evolution from all time. We are therefore driven back, whether we like it or not, upon the ancient and never-ending discussion of free-will and predestination in a non-theological form which leaves in the main all the psychologic phenomena untouched, including Clemenceau's own social morality that impels him to champion the cause of the oppressed. Beyond the demand for justice in the abstract and freedom in the abstract applied as a test to each special case as it arises, there is no guiding theory in Clemenceau's philosophy. The recognition of the struggle for existence among human beings, as among plants and animals, does not imply any conscious co-ordination of effort, arising out of the growth of society, in order to do away with the antagonism engendered by life itself. So with all his humanism Clemenceau will not accept the theories of scientific Socialism which could give an unshakable foundation to his own views of life. That is the weakness which runs through all his books and articles. His own individuality is so powerful that he simply cannot grasp the possibility of anything but individual effort, personal suasion and isolated measures of reform. Nevertheless, we come upon a passage which, written obviously in perfect good faith, would, within its limits, be accepted as a fair statement of Socialism from an outsider: "Socialism is social beneficence in action, it is the intervention of all on behalf of the victim of the murderous vitality of the few. To contend, as the economists do, that we ought to oppose social altruism in its efforts is to misrepresent and seriously calumniate mankind. To complain that collective action will degrade the individual by some limitation of liberty is to argue in favour of the liberty of the stronger which is called oppressive. Is it not, on the contrary, to strengthen the individual by restraining and controlling every man who injures another man as does the employer of to-day when left to the bare exigences of competition? . . . . Follow the _laissez-faire_ policy for the individual, says the anti-social economist, and speedily a whole regiment of devotees will rush to the succour of the vanquished. We always wait, but see nothing save the terrible condition of humanity which ever remains. . . . . Against this anarchy it is man's glory to revolt. He claims the right to soften, to control fatality if he cannot escape from it. How?"