It is well to emphasize this co-operative idea, because the minds of those engaged in reform have in the past been much ruled by the opposite view, which I call particularism, the view that there is some one reform which is _the_ fundamental one, and that if we give our whole energy to effecting this the others will follow as a matter of course. As each group of reformers has a different conception as to what this fundamental reform is, the natural result is a number of groups working at cross-purposes, and each depreciating the others. Thus temperance reformers, of the old pattern, held that the radical ill was drink, and that when they had put an end to that, which they sought to do by the most obvious and repressive methods, there would be little else left to do. Others thought that the unjust distribution of wealth was the root of evil, seeking to remedy this by socialism or communism of some kind and depreciating other reforms as merely palliative. Another group, with biological antecedents, saw in bad heredity the primal ill, and advocated sterilization. Still others pinned their faith to religious conversion, woman suffrage, or the single tax. Reformers, in short, went to battle like one of the hordes of our Germanic forefathers, in small units, by tribes and clans, each leader with a band of followers about him as ready to fight their neighbors as the enemy, in a tumultuous, loosely co-ordinated crowd, and not at all with the ordered efficiency of a modern army. It may be thought that narrowness of view is, after all, useful, because a man who believes that a particular thing is the only thing worth doing is likely to pursue that with more energy than if he took a broader view. The fact, however, is that people who see only one thing can never see that truly, and are not likely to act wisely with reference to it. The truth of a matter lies in its relations to a hundred other matters, and these are just what the particularist does not perceive. Specialized effort is essential; it is a good thing that each reformer should devote himself with particular zeal to the cause which appeals to him; but it should start from a large understanding of the situation, and should proceed in a spirit of co-operation with others. It is from a kind of particularism that when anything is wrong we assume there must be some one cause to which the whole or a definite part of the trouble can be ascribed. Thus we say that twenty-five per cent of poverty is due to drink, or sixty per cent of insanity to heredity; and if these figures are, possibly, not quite correct, we do not doubt that by more exact study we could find figures, equally definite, that are correct. We do not see that there is no such separation of factors as these calculations imply, and that instead of contributing to precision of thought they impair it by introducing a false conception.