In the later years of education, there should be a stimulation of social constructiveness. I mean, that those whose intelligence is adequate should be encouraged in using their imaginations to think out more productive ways of utilizing existing social forces or creating new ones. Men read Plato’s “Republic”, but they do not attach it to current politics at any point. When I stated that the Russian State in 1920 had ideals which were almost exactly those of the “Republic”, it was hard to say whether the Platonists or the Bolsheviks were the more shocked. People read a literary classic without any attempt to see what it means in terms of the lives of Brown, Jones and Robinson. This is particularly easy with a Utopia, because we are not told of any road which leads to it from our present social system. The valuable faculty, in these matters, is that of judging rightly as to the next step. British nineteenth-century Liberals had this merit, though the ultimate results to which their measures were bound to lead would have horrified them. A great deal depends upon the kind of image that dominates a man’s thinking, often quite unconsciously. A social system may be conceived in many ways; the commonest are a mould, a machine, and a tree. The first belongs to the static conceptions of society, such as those of Sparta and traditional China: human nature is to be poured into a prepared mould, and to set in a preconceived shape. Something of this idea exists in any rigid moral or social convention. The man whose outlook is dominated by this image will have a political outlook of a certain kind--stiff and unyielding, stern and persecuting. The man who conceives of society as a machine is more modern. The industrialist and the communist alike belong to this class. To them, human nature is uninteresting, and the ends of life are simple--usually the maximizing of production. The purpose of social organization is to secure these simple ends. The difficulty is that actual human beings will not desire them; they persist in wanting all kinds of chaotic things which seem worthless to the tidy mind of the organizer. This drives the organizer back to the mould, in order to produce human beings who desire what he thinks good. And this, in turn, leads to revolution.