Under social conditions like these it is not to be expected that we shall find much evidence of man’s natural desire to work, either general or special. As well look for willing industry in a hospital. On the contrary, it is to be expected that this body of people shall be unwilling and largely unable to work, that they shall seek continually to avoid work and as continually seek to enlarge their supply of social nourishment so cruelly cut off. It will take several generations of right living to reimburse this part of our social stock and bring them up to the level of social energy required to enjoy work. But when the swift recuperative forces of physiology have rebuilt the individual animal, and the far swifter forces of Sociology have refilled them with their share of our vast resources of strength and inspiration, and their share of the social interest, pride, and love which mark the fully human creature, then we shall find our assumption, “no man will exert himself unless to gratify desire,” to lack even its present justification. There is no pain, no waste, no loss to normal work; it is a free discharge of abundant social energy, either unconscious or accompanied by sensations of keenest pleasure. Let us consider this Want theory a little further. A solitary animal cannot get his dinner without exerting himself. If he could, he would not exert himself. This we observe, and then, considering man as an animal like the others, we assume similarly: A man cannot get his dinner without exerting himself; if he could, he would not exert himself. Why we are so anxious to see to it that every man shall exert himself, a thing which evidently cannot concern the public if he is merely getting his own dinner, is a bit puzzling. But on perceiving that unless he exerts himself _we_ do not get _our_ dinner, our interest is excused. Let us restate the proposition. Mankind cannot get its dinner without exerting itself. If it could, it would not exert itself. Granted at once. If agriculture, manufacture, and commerce were not essential to social life, they would not have been evolved. But there is an immediate difference introduced in the “exertion” involved and its causes. Our social nutritive processes being complex and collective, require the elaborate activities of many individuals in lines which bear no relation whatever to their own dinners.