Turning now to “Pure Sociology,” we are told that the subject-matter of sociology is “human achievement.” When we ask, in what does this achievement consist, we are informed that: “Achievement does not consist in wealth. Wealth is fleeting and ephemeral. Achievement is permanent and eternal.” Again the sum total of the things which constitute achievement may be summed up in the one word “inventions.” Achievement with Ward is another name for civilization. Page after page is given to an enumeration of its particulars,--music, painting, poetry, exploration, industry and many other things which we have not space even to mention. The one thing that is vital here is that “achievement,” while it does not include perishable wealth, nor yet the actual, perishable machinery by which the wealth has been produced, does nevertheless undoubtedly include that something described by Socialists as the “process of production.” This is of prime importance because now when we turn to Ward’s “Applied Sociology,” we find that not only achievement, but “improvement” is the theme of that branch of the science. And now listen to this great American sociologist, who has so far outstripped all his contemporaries as to be practically without a rival, this thinker whose monumental works have gained him an international reputation; listen and compare what follows with the hocus-pocus that usually comes from the official chairs: “The purpose of applied sociology is to harmonize achievement with improvement. If all this achievement which constitutes civilization has really been wrought without producing any improvement in the condition of the human race, it is time that the reason for this was investigated. Applied sociology includes among its main purposes the investigation of this question. The difficulty lies in the fact that achievement is not socialized. The problem, therefore, is that of the socialization of achievement. “We are told that no scheme for the equalization of men can succeed; that at first it was physical strength that determined the inequalities; that this at length gave way to the power of cunning, and that still later it became intelligence in general that determined the place of individuals in society. This last, it is maintained is now, in the long run, in the most civilized races and the most enlightened communities, the true reason why some occupy lower and others higher positions in the natural strata of society. This, it is said, is the natural state and is as it should be. It is moreover affirmed that being natural there is no possibility of altering it.