It may be, that all the schemes of social organization which have hitherto been propounded are impracticable follies. But if this be so, the fact proves, not that the idea which underlies them is worthless, but only that the science of politics is in a very rudimentary and imperfect state. Politics, as a science, is not older than astronomy; but though the subject-matter of the latter is vastly less complex than that of the former, the theory of the moon's motions is not quite settled yet. Perhaps it may help us a little way towards getting clearer notions of what the State may and what it may not do, if, assuming the truth of Locke's maxim that "the end of Government is the good of mankind," we consider a little what the good, of mankind is. I take it that the good of mankind means the attainment, by every man, of all the happiness which he can enjoy without diminishing the happiness of his fellow-men.[1] [Footnote 1: "Hie est itaque finis ad quem tendo, talem scilicet Naturam acquirere, et ut multi mecum eam acquirant, conari hoc est de mea felicitate etiam operam dare, ut alii multi idem atque ego intelligant, ut eorum intellectus et cupiditas prorsus cum meo intellectu et cupiditate convenient: atque hoc fiat, necesse est tantum de Natura intelligere, quantum sufficit ad talem naturam acquirendam; deinde formare talem societatem qualis est desideranda, ut quam plurimi quam facillime et secure eo perveniant."--B. SPINOZA, _De Intellectus Emendatione Tractatus._] If we inquire what kinds of happiness come under this definition, we find those derived from the sense of security or peace; from wealth, or commodity, obtained by commerce; from Art--whether it be architecture, sculpture, painting, music, or literature; from knowledge, or science; and, finally, from sympathy or friendship. No man is injured, but the contrary, by peace. No man is any the worse off because another acquires wealth by trade, or by the exercise of a profession; on the contrary, he cannot have acquired his wealth, except by benefiting others to the full extent of what they considered to be its value; and his wealth is no more than fairy gold if he does not go on benefiting others in the same way. A thousand men may enjoy the pleasure derived from a picture, a symphony, or a poem, without lessening the happiness of the most devoted connoisseur. The investigation of nature is an infinite pasture-ground, where all may graze, and where the more bite, the longer the grass grows, the sweeter is its flavour, and the more it nourishes. If I love a friend, it is no damage to me, but rather a pleasure, if all the world also love him and think of him as highly as I do.