It is quite possible that these motives should work harmoniously together; indeed they do so in no small proportion of cases. A man who works because he wants money comes, under favorable conditions, to take pleasure and pride in what he does. Or he takes up a certain sort of work because he likes it, and finds that his zeal helps him to pecuniary success. I suppose that there are few of us with whom the desire of self-expression would alone be sufficient to incite regular production. Most of us need a spur to do even that which we enjoy doing, or at any rate to do it systematically. We are compelled to do something and many of us are fortunate enough to find something that is self-expressive. The market, it would seem, should put a gentle pressure upon men to produce in certain directions, spurring the lazy and turning the undecided into available lines of work. Those who have a clear inner call should resist this pressure, as they always have done, and always must if we are to have progress. This conflict between the pecuniary system and the bias of the individual, though in some sort inevitable, should not be harsh or destructive. The system should be as tolerant and hospitable as its institutional nature permits. Values, like public opinion to which they are so closely related, should be constantly awakened, enlightened, enlarged, and made to embrace new sorts of personal merit. There is nothing of more public value than the higher sort of self-expression, and this should be elicited and rewarded in every practicable way. It is possible to have institutions which are not only tolerant but which, in a measure, anticipate and welcome useful kinds of non-conformity. Pecuniary valuation, represented by the offer of wages, will never produce good work nor a contented people until it is allied with such conditions that a man feels that his task is in some sense _his_, and can put himself heartily into it. This means some sort of industrial democracy—control of working conditions by the state or by unions, co-operation, socialism—something that shall give the individual a human share in the industrial whole of which he is a member. Closely related to this is the sense of worthy service. No man can feel that his work is self-expressive unless he believes that it is good work and can see that it serves mankind. If the product is trivial or base he can hardly respect himself, and the demand for such things, as Ruskin used to say, is a demand for slavery. Or if the employer for whom a man works and who is the immediate beneficiary of his labors is believed to be self-seeking beyond what is held legitimate, and not working honorably for the general good, the effect will be much the same. The worst sufferers from such employers are the men who work for them, whether their wages be high or low.