The more highly organised a society, the more range and force have its component individuals. America is in the American. Athens was in the Athenian. Where else? A member of some tiny social unit on a remote island does not carry the same amount of social efficiency as a member of a larger unit. This is the underlying natural law which makes for general human unity, but which finds its misguided and injurious expression in our doctrine of “imperialism.” The normal line of enlargement is simply _an extension of functional exchange_, a sharing of the highly specialised activities and advantages of the larger society by the smaller. Every step of this really beneficent process has been accompanied throughout history with the utmost injury to all parties, by conquest and carnage, by insane pride and cruelty; because we did not understand the process in which we were the actors, but governed our conduct from ideals of egoism, localism, and rapacity. This is especially plain in our time, because of the enormous growth of industrial functions, and their inevitable spread around the world. The process is natural and in itself means increasing benefit to all society; but, being grossly misunderstood by the highly specialised individuals who carry out these processes, the beneficent results are mingled with terrible evils. The social functionary who is evolved to distribute some food, oil, or other necessity to a larger radius of consumers than ever before, takes advantage of his position to sequestrate a larger share for himself than was ever before possible. The “master minds” who are able to manage these giant industries are social products, called for and produced to meet the larger social needs of our times, but they are still governed by economic theories suitable to a South Sea Islander, and so we have that “malfeasance in office,” in social office, which so shamefully blackens the face of nations to-day. It is a fair inquiry to demand of the organic theory of Society a reason for its development. Why should independent individuals have been led into a combination which inevitably involves some personal loss and injury, and has been made to involve such an enormous amount? How are we to account for this higher life-form, in the iron economy of nature? Many have seen the visible benefit to individuals which comes of the Social relation. The fact that we help one another is plain enough; but even that sum of benefit does not seem sufficient to justify the social sacrifice; the loss of individual liberty, the life-long labour at one thing; the growing distance between social man and the free, simple, contented individual animal. “I think I could turn and live with the animals, they are so placid and self-contained. “I stand and look at them long and long. “They do not sweat and whine about their condition. “They do not lie awake in the dark and weep for their sins. “They do not make me sick discussing their duty to God.