Take an illustration on a very early and simple plane. A happy, primeval squaw, not hungry, not cold, not afraid, and feeling in her already growing social consciousness both the pleasant memory of these conditions and the pleasant assurance of more, has more stimulus coming in than her body can sit quiet under. No human being can ever be as stationarily contented as a ruminating cow, his income of sensation is too great. That small, perfect circle of life of the individual beast,—hunger, effort, gratification, rest,—is changed to an endless upreaching spiral in our social relation. It is not only that our hunger is greater because one can hunger for all; because no human being can be really satisfied till all are satisfied; but that our stimulus is greater, and calls for endless discharge. So our happy squaw is moved to transmit her press of feeling; she must discharge it in action; and she does so in some decoration of her jar or basket. This decoration is an embodied joy, and, being fixed in visible form, it then transmits that joy to as many as behold it. It is a little fountain of social energy. A society, from its inception, multiplies the range and depth of sensation, and commensurately, the working expression of its members. From age to age, as this great common fund increases, is the power to feel and the power to do increased. More and more people thrill to a common impression; the rising wave of force prompts to ever greater expression, reaching more and more people. Thus, in a normal society, the individual life increases in sensation, in power, and in joy in an ascending line that as yet suggests no limit. In pain and degradation also, the pessimist will protest. Of course, as an accompanying possibility. _But not as an essential condition._ Such as exists is merely owing to our wholly unnecessary and mistaken action. The pain is a transient and needless thing; the immense joy is in the real nature of society. The young human creature, as he begins to grow from the individual animal period into social life, feels this intense current of force, the vast and varied desires, the vaster energies; but he does not know what it is, nor do his teachers. Ego-bound systems have cradled and nurtured him, an egoistic family, an egoistic economy, an egoistic religion cut off every avenue of growth; and the stimulus of the whole world throbs and beats in vain, forced finally into some dog-trot routine, wherein he thinks to “earn his own living,” to “support his own family,” to “save his own soul.” The tremendous thirst for happiness which the young human being feels is perfectly natural. Young individual animals show no signs of such disproportionate desires. The tremendous ambitions of young people are equally natural. Human life is in them the multiplied and accumulated life of all humanity for all time, and all it needs for the same peace and poise which is the portion of “the lower animals” is free expression.