Production has not always lacked ideals, nor does it everywhere lack them at present. They come when the producing group gets a corporate consciousness and a sense of the social worth of its function. The mediæval guilds developed high traditions and standards of workmanship, and held their members to them. They thought of themselves in terms of service, and not merely as purveyors to a demand. In our time the same is to some extent true of trades and professions in which a sense of workmanship has been developed by tradition and training. Doctors and lawyers are not content to give us what we want in their line, but hold it their duty to teach us what we ought to want, to refuse things that are not for our best good and urge upon us those that are. Artists, teachers, men of letters, do the same. A good carpenter, if you give him the chance, will build a better house than the owner can appreciate; he loves to do it and feels obscurely that it is his part to realize an ideal of sound construction. The same principle ought to hold good throughout society, each functional group forming ideals of its own function and holding its members to them. Consuming and producing groups should co-operate in this matter, each making requirements which the other might overlook. The somewhat anarchical condition that is now common we may hope to be transitory. The general rule is that a stable group has a tendency to create for itself ideals of service in accord with the ruling ideals of society at large. Perhaps we shall succeed in achieving the higher values only as we embody them in a system of appealing images by the aid of art. We need to _see_ society—see it beautiful and inspiring—as a whole and in its special meaning for us, building up the conception of democracy until it stands before us with the grandeur and detail of great architecture. Then we shall have a source of higher values from which the pecuniary channels, as well as others, will be fed.[74] The societies of the past have done this in their own way; they have had the state and the church, heroes, dignitaries, traditions and symbols, a visible whole which engaged the devotion of men and served as the spring of ideal values. Montesquieu, with his eyes on France, wrote that honor was the principle of monarchy, which “sets all the parts of the body politic in motion,” the fount of honor being the king, and its awards depending, ideally, on public service, as that was understood at the time. We must do it in a new way, our own democratic way; but it must be done. There must be the ideals, the symbols, the devotion, the detailed and cogent interpretation for every phase of life.