Few recognize the actual logic of their views as compelling complete subjection of every individual to others’ judgment, and fewer still have any idea of the official machinery needed for such control. The great majority are satisfied in seeing evils which might be cured by greater social accord, expecting at once to vote into existence the necessary machinery. Most of these are misled into considering wealth and its uses to be the chief elements of welfare. They forget that wealth is only a means of accomplishing one’s purposes toward his fellows and himself. The greed of power and position and praise are far stronger as evil motives than greed of wealth. If wealth were distributed by omniscient wisdom and power according to the maxim of Louis Blanc, the higher welfare would still be as far away as ever, unless the same omniscience should control all actions. Such control by outward force would banish the very idea of virtue, the highest of all welfare. It is easy to see that every form of socialism, in practical methods, involves a leveling process inconsistent with human nature and its surroundings. Equality of environments is possible only by reducing all to the lowest condition. Equality of aspirations reduces all toward the most brutal of the race. Even equality of efficiency reduces all to the power of the least efficient. So the whole range of method, assuming equality of wealth as important to welfare, lowers the welfare of the whole by destroying the best abilities and the best capacities for enjoyment in order to prevent inequality. And yet it has not been proved that equality in any of these particulars is desirable. It is equally beyond proof that actual equality is possible. The most absolute communism implies the greatest inequality in official power. Even the pleasing phrase, “Equality of opportunity,” will not bear analysis as applied to human nature and human welfare, under the very highest ideals of social unity. Indeed, the lesson of facts in all activity is that inter-dependence of _unlike_ and _unequal_ forces makes the true unity of organization, and the surest welfare of multitudes. That each individual should have the best opportunity possible for his own development is best for each and for all in a community; but that such opportunities shall be equal in any other sense no wisdom can contrive. Most socialistic theories presuppose almost immediate change of human nature under the new form of administration. But for this supposition there is little ground in the history of the race or of all nature. Growth there will be, and evolution of ideals; but the administration grows out of these, instead of being their cause.