And the oscillations of empires and kingdoms, religious movements, wars, invasions, settlements leave upon the mind an impression that the surplus life of mankind, the less-localised life of mankind, that life of mankind which is not directly connected with the soil but which has become more or less detached from and independent of it, is becoming proportionately more important in relation to the Normal Social Life. It is as if a different way of living was emerging from the Normal Social Life and freeing itself from its traditions and limitations. And this is more particularly the effect upon the mind of a review of the history of the past two hundred years. The little speculative activities of the alchemist and natural philosopher, the little economic experiments of the acquisitive and enterprising landed proprietor, favoured by unprecedented periods of security and freedom, have passed into a new phase of extraordinary productivity. They had added preposterously and continue to add on a gigantic scale and without any evident limits to the continuation of their additions, to the resources of humanity. To the strength of horses and men and slaves has been added the power of machines and the possibility of economies that were once incredible. The Normal Social Life has been overshadowed as it has never been overshadowed before by the concentrations and achievements of the surplus life. Vast new possibilities open to the race; the traditional life of mankind, its traditional systems of association, are challenged and threatened; and all the social thought, all the political activity of our time turns in reality upon the conflict of this ancient system whose essentials we have here defined and termed the Normal Social Life with the still vague and formless impulses that seem destined either to involve it and the race in a final destruction or to replace it by some new and probably more elaborate method of human association.