Morality is the greatest thing in the world because without it human life would not be worth the living, or even possible; but, paradoxical as the assertion may seem, freedom or liberty is greater because without it morality would be an impossibility. One can attain to the very highest standard of morality, religion and sainthood without the least necessity of the slightest reference to what the gods of the supernaturalistic religions said or did, and this is quite as true of Jesus as of any other among such gods, but no man can reach even the lowest standard of morality, and so of course not of religion or sainthood, without constant reference to the god of truth. Yet there is a difference between a law and a truth. The law is a doing or act of nature, and as such it is a fact or revelation. There are no other facts or revelations. According to the traditional superstitious conception, a truth is the revelation of the will of a god, involving a service to be rendered directly or indirectly to him, and morality consists in a fulfillment of it. According to the modern scientific conception, a truth is the interpretation of a fact involving a service to be rendered to men. On the scientific theory each man must have what truth he has, either by his own interpretation or by the adoption for himself of another's interpretation. No man can live the moral part of his psychical (soul) life on the truth of another any more than he can live his physical (body) life on the meals of another. Every one must have his own truths, even as he must have his own meals. Hence the necessity of freedom to morality. Hence, too, the impossibility of the moral life under restraint, such as is imposed by orthodox churches in their official dogmas, and such as is imposed by belligerent states in their espionage laws. Capitalism is essentially competitive and therefore necessarily belligerent in character: hence a complete, an ideal moral life is an utter impossibility under it, but even the little of moral life which otherwise might be possible is lessened to one-half by official dogmas and espionage laws; if, then, the governments of churches and nations have any regard for the morality of their memberships and citizenships they will at once repeal them, and never enact others. The democracy which means freedom to learn the laws of the physical realm of nature and to interpret them into laws for the regulation of human life (a democracy which will secure to each one the longest and happiest life which, under the most favorable of conditions, would be within the range of possibilities for him) must wait until the competitive system of capitalism for the production and distribution of the necessities has been universally and completely supplanted by the co-operative system of socialism. The conclusion of the whole matter, as it is well put by an able contributor to the excellent Proletarian, is this: