The mind is greatly aided in the control of animosity by the existence of ready-made and socially accepted standards of right. Suffering from his own angry passions and from those of others, one looks out for some criterion, some rule of what is just and fair among persons, which he may hold himself and others to, and moderate antagonism by removing the sense of peculiar injury. Opposition itself, within certain limits, comes to be regarded as part of the reasonable order of things. In this view the function of moral standards is the same as that of courts of justice in grosser conflicts. All good citizens want the laws to be definite and vigorously enforced, in order to avoid the uncertainty, waste, and destruction of a lawless condition. In the same way right-minded people want definite moral standards, enforced by general opinion, in order to save the mental wear and tear of unguided feeling. It is a great relief to a person harassed by hostile emotion to find a point of view from which this emotion appears wrong or irrational, so that he can proceed definitely and with the sanction of his reason to put it down. The next best thing, perhaps, is to have the hostility definitely approved by reason, so that he may indulge it without further doubt. The unsettled condition is worst of all. This control of hostility by a sense of common allegiance to rule is well illustrated by athletic games. When properly conducted they proceed upon a definite understanding of what is fair, and no lasting anger is felt for any hurts inflicted, so long as this standard of fairness is maintained. It is the same in war: soldiers do not necessarily feel any anger at other soldiers who are trying to shoot them to death. That is thought of as within the rules of the game. As Admiral Cervera’s chief of staff is reported to have said to Admiral Sampson, “You know there is nothing personal in this.” But if the white flag is used treacherously, explosive bullets employed, or the moral standard otherwise transgressed, there is hard feeling. It is very much the same with the multiform conflicts of purpose in modern industrial life. It is not clear that competition as such, apart from the question of fairness or unfairness, has any tendency to increase hostility. Competition and the clash of purposes are inseparable from activity, and are felt to be so. Ill-feeling flourishes no more in an active, stirring state of society than in a stagnant state. The trouble with our industrial relations is not the mere extent of competition, but the partial lack of established laws, rules, and customs, to determine what is right and fair in it. This partial lack of standards is connected with the rapid changes in industry and industrial relations among men, with which the development of law and of moral criteria has by no means kept pace. Hence there arises great uncertainty as to what some persons and classes may rightly