Before considering separately the different varieties of communism and socialism it is necessary to say a few words about the proper method of treating the subject. The movements indicated by the words communism and socialism are designed to aid especially the lower classes. If mankind generally were as happily situated as are what we call the middle and higher classes, these systems would never have been heard of. The members of the upper classes have nothing to hope from communism or socialism, but have much which they might possibly lose—I say possibly, because I wish to express it in the most favorable manner. If wealthy and well-to-do writers and politicians oppose social reform they are consequently often suspected of advocating their own selfish interests exclusively. They are not likely, therefore, to have much success in converting socialists and communists, unless they manifest in word and deed their sincere concern for the welfare of their poorer brethren. I think, therefore, that we ought to strive first of all to understand thoroughly the various systems of social reformers, and then to describe them in such manner that their supporters themselves could not find fault with our representation. A kindly, well-disposed criticism might follow, with hope of doing some good. To understand people, however, we must have some sort of sympathy (σύν-παθος—_Mitleiden_) with them. We shall not be likely to comprehend a social system, if we approach it with coldness or, still worse, with hatred. The severe Protestant is not likely to appreciate a Madonna of Raphael, unless he is able for a time to forget his Protestantism and enter into the feelings of the devout Roman Catholic. As Carlyle so finely says, “the heart lying dead, the eye cannot see.” So, to obtain an adequate idea of socialism and of the justice of its claims, we must imagine ourselves for the time being laborers, with all their trials and sufferings. We must endeavor to think ourselves into (_hineindenken_) their condition. Nor let us suppose that there is anything to be feared from a disclosure of the full truth. It is only from the opposite course that danger is to be apprehended. As a distinguished American political economist has well said: “The time has passed for dealing with the masses as children who are to be treated to truth in quantities and on occasions suited to their welfare or the interests of society. The political economist only abandons his ground of vantage and forfeits the confidence of the community when he accepts any responsibility for the use that may be made of the truth he discovers and discloses.”[9]