The principle of giving each citizen every opportunity of development compatible with the general welfare, is so plainly irreconcilable with Socialism, that I have thought it well to give several instances of the fact that a man seldom does his best work except for his own benefit and that of his family. Even the exceptionally energetic and conscientious founders of New England did not raise food enough until it was agreed that "They should set corne, every man for his own particular." Another difficulty in the way of state Socialism is that the requisite number of competent managers could not be found after the abolition of the competitive system. It is that which brings forward men of unusual ability and energy, though scarcely in sufficient numbers. Socialism would increase the demand, but lessen the supply. Spencer calls it "the coming slavery." It might better be called a slavery which is becoming obsolete. Our existing system of industry certainly needs improvement; but this will have to be made by following the laws of social science. Their action has done much during the present century to improve the condition of the poor; and we may trust that it will do more hereafter. The nineteenth might be called the philanthropic century, if that title did not belong also to the eighteenth. The latter has the peculiar merit of doing so much to abolish persecution that there have been comparatively few instances during the period covered by this book. Much more has been done during the last hundred years to extend political than religious liberty; but I have not neglected to mention the most active champions of the great principle, that human rights ought not to be affected by individual differences about theology. If there is too little agitation at present for this principle in the United States, it is largely on account of an unfortunate occurrence of which I have written at some length in the last chapter but one. Here I had the valuable assistance of Francis E. Abbot, Ph.D., author of _Scientific Theism_, and Benjamin F. Underwood. If the words, "militant liberals," had been used in this chapter, they would express my meaning more plainly than the term "aggressive." The least pleasant part of my work has been the pointing out defects in a system of philosophy, ethics, and theology which I once delighted to honour. As valuable results may have been reached by the metaphysical method as by the scientific; but if the latter is right the former is certainly wrong. When we find so consistent and warmhearted a Transcendentalist as Miss Cobbe placing pantheism and scepticism among "the greatest of sins" (see her _Religious Duty_, pp. 19, 65, and 100), we may suspect that this philosophy aggravated Carlyle's natural bitterness against opponents. There has been comparatively little intolerance among American intuitionalists, thanks to the genial influence of Emerson. F. M. H. August, 1899. LIBERTY IN THE NINETEENTH CENTURY