upon a congruity of environment with human wants, an agreement which can be obtained only by profound thought and unremitting application. For freedom as a fact depends upon conditions of work which are socially and scientifically buttressed. Since industry covers the most pervasive relations of man with his environment, freedom is unreal which does not have as its basis an economic command of environment. I have no desire to add another to the cheap and easy solutions which exist of the seeming conflict between freedom and organization. It is reasonably obvious that organization may become a hindrance to freedom; it does not take us far to say that the trouble lies not in organization but in over-organization. At the same time, it must be admitted that there is no effective or objective freedom without organization. It is easy to criticize the contract theory of the state which states that individuals surrender some at least of their natural liberties in order to make secure as civil liberties what they retain. Nevertheless there is some truth in the idea of surrender and exchange. A certain natural freedom is possessed by man. That is to say, in some respects harmony exists between a man's energies and his surroundings such that the latter support and execute his purposes. In so far he is free; without such a basic natural support, conscious contrivances of legislation, administration and deliberate human institution of social arrangements cannot take place. In this sense natural freedom is prior to political freedom and is its condition. But we cannot trust wholly to a freedom thus procured. It is at the mercy of accident. Conscious agreements among men must supplement and in some degree supplant freedom of action which is the gift of nature. In order to arrive at these agreements, individuals have to make concessions. They must consent to curtailment of some natural liberties in order that any of them may be rendered secure and enduring. They must, in short, enter into an organization with other human beings so that the activities of others may be permanently counted upon to assure regularity of action and far-reaching scope of plans and courses of action. The procedure is not, in so far, unlike surrendering a portion of one's income in order to buy insurance against future contingencies, and thus to render the future course of life more equably secure. It would be folly to maintain that there is no sacrifice; we can however contend that the sacrifice is a reasonable one, justified by results.