The remedies that may be applied to any defects in the working of governments are some of them Mechanical, some of them Ethical. By Mechanical remedies I understand those which consist in improving the structure or the customs and working devices of government, i. e., the laws and the institutions or political methods, by Ethical those which affect the character and spirit of the people. If you want to get more work and better work done in any industry, you may either improve the machinery, or the implements, by which the work is done, or else improve the strength and skill of the men who run the machinery and use the tools. In doing the former, you sometimes do the latter also, for when the workman has finer tools, he is led on to attempt more difficult work, and thus not only does his own skill become more perfect, but his interest in the work is likely to be increased. Although in politics by far the most real and lasting progress may be expected from raising the intelligence and virtue of the citizens, still improvements in the machinery of government must not be undervalued. To take away from bad men the means and opportunities by which they may work evil, to furnish good men with means and opportunities which make it easier for them to prevent or overcome evil, is to render a great service. And as laws which breathe a high spirit help to educate the whole community, so does the presence of opportunities for reform stimulate and invigorate the best citizens in their efforts after better things. I will enumerate briefly some of the remedies that may be classed as Mechanical because they consist in alterations of institutions or methods. Two of these need only a few passing words, because they are so sweeping as to involve the whole fabric of government, and therefore too large to be discussed here. One is propounded by those thinkers whom, to distinguish them from the persons who announce themselves as enemies of all society, we may call the Philosophical Anarchists, thinkers who are entitled to respectful consideration because their doctrine represents a protest that needs to be made against the conception of an all-engulfing State in which individual initiative and self-guided development might be merged and lost. They desire to get rid of the defects of government by getting rid of government itself; that is to say, by leaving men entirely alone without any coercive control, trusting to their natural good impulses to restrain them from harming one another. In such a state of things there would be no Citizenship, properly so called, but only the isolation of families, or perhaps of individuals--for it is not quite clear how far the family is expected to remain in the Anarchist paradise--an isolation more or less qualified by brotherly love. We are so far at present from a prospect of reaching the conditions needed for such an amelioration that it is enough to note this view and pass on.