If we look at the structure of society, we see it is based on the fact that man has certain needs--of food, shelter, and clothing, etc.--which can be satisfied more effectually by co-operation and division of labour than by isolated, individual action. The man who earns his own living does so by rendering services for which he is paid: he cannot benefit himself without benefiting others to some extent. That is the law under which he lives, a law not of his own making, nor always to his own liking, but a law inherent in the nature of things, and part of the purpose, if purpose there be, in the scheme of things. As a free agent, man may co-operate with his fellows and take his share of the divided labour, or not, as he wills; but those peoples which have carried the principles of co-operation and organisation furthest have fared best. They have availed themselves of the opportunity offered them, and have survived. The failure of the rest to do likewise has not impeded the fulfilment of the Divine purpose that men should help one another. On the contrary, those who decline to help one another voluntarily place themselves at a disadvantage in the struggle for existence, and are slowly, but surely, crowded out by those who fulfil the Divine purpose less unsatisfactorily, and in consequence tend to inherit the earth. We have already seen that when a man reaches years of discretion he finds that the physiological and psychological mechanism of which he is now in possession, and for the management of which he is henceforth responsible, has a tendency to run in certain grooves: he has, as a child, been taught and has inherited an aptitude to think and act in certain ways. The same remark applies to the social organism. Before or when the individual awakes to the fact that he is a member of a society, he has already been or is the child of parents to whom he renders obedience, and between whom and himself there exist relations of affection. The evolution of man as a purely animal organism has been such that he begins life with a prolonged period of helpless infancy. Unlike the lower animals, which very soon after birth are capable of providing for themselves, he is for years dependent on others. His prolonged infancy is a prolonged period of plasticity, during which he is moulded into a member, first of a family and then and thereby into a member of society. All the higher animals give their offspring some education, an education as good as they received themselves: in the human race alone do parents give their children a better education than they got themselves. It is, however, not the rising generation alone who benefit by the long period of dependence and plasticity which characterises childhood. It is, of course, true that labour expended on the perfecting of tools and machinery is peculiarly productive, inasmuch as the increased efficiency of the instrument more than repays the greater outlay. But as the workman who produces the tool becomes in