Suppose that he could conceive of industrial democracy, of a system where every man began with an equal share of worldly privilege as he begins now with an equal share of worldly rights. Would he not work it out, with his still keen practicality, and test its value precisely as he tests a new factory method or an advertising scheme? But he cannot conceive of it. It lies beyond his dispensation. His liberalism turns conservative at the thought. It was different with political democracy and With religious toleration. The first cannot even now be said to be precisely a perfect system, and the second has left us perilously near to having no religion at all. Nevertheless, the liberal ancestor of our American never doubted that they were _his_ problems, to be worked out to some solution. He followed boldly where they led. What has happened to the political and economic thinking of many an American much resembles what has happened to his religion. He learns at church a number of ethical principles which would make him very uneasy if put into practice. He learns the virtue of poverty, the duty of self-sacrifice, the necessity of love for his fellow-man. Now, saintly poverty has not become an ideal in America--certainly not in New York or Iowa or Atlantic City--nor is self-sacrifice common among corporations, or love a familiar attribute of the practice of law. Does the American therefore eschew the ethics of Christianity? On the contrary. Religion is accepted at its traditional value. The church grows richer and more influential--within limits. The plain man keeps all his respects for religion as an ideal; but he regards it precisely as an ideal, a formula beautiful in its perfection, not to be sullied by too close an application, not to be worked out into new terms to fit a new life. And that is just what the conservative-liberal does with the vigorous liberalism of his forefathers. He buries it in his garden, and expects to dig it up after many days, a bond with coupons attached. He has accepted it as the irrevocable word of Jehovah establishing the metes and bounds wherein he shall think. It is his creed; and like the creeds of the church, the further one gets from its origins, the greater the repugnance to change. He stands by the declaration of his forefathers; stands pat, and begs to be relieved of further abstract discussion. Business is pressing; controversy is bad for business; ideas are bad for business; change is bad for business: let well enough alone.