A hope of better things is encouraged by schemes for arbitration and conciliation between employers and employed. But we require a moral change if arbitration is to imply something more than a truce between natural enemies, and conciliation to be something different from that employed by Hood's butcher when, after hauling a sheep by main force into the slaughter-house, he exclaimed, "There, I've conciliated _him_!" The only principle on which arbitration can proceed is that the profits should be divided in such a way as to be a sufficient inducement to all persons concerned to give their money or their labour, mental or physical, to promote the prosperity of the business at large. But the reconciliation can only be complete when the capitalist is capable of employing his riches with enough public spirit and generosity to disarm mere envy by his obvious utility, and the poor man justifies his increased wages by his desire to secure permanent benefits and a better standard of life. In Utopia, the question will still be, what plan shall be a sufficient inducement to the men who co-operate as employers or labourers, but the inducement will appeal to better motives, and the positions be so far equalised that each will be most tolerable to the man best fitted for it. Here a vast series of problems opens about which I can only suggest the briefest hint. The principle I now urge is the old one, namely, that the usual mark of a quack remedy is the neglect of the moral aspect of a question. We want a state of opinion in which the poor are not objects to be slobbered over, but men to help in a manly struggle for moral as well as material elevation. A great deal is said, for example, about the evils of competition. It is remarkable indeed that few proposals for improvement even, so far as I can discover, tend to get rid of competition. Co-operation, as tradesmen will tell us, is not an abolition of competition, but a competition of groups instead of units. "Profit-sharing" is simply a plan by which workmen may take a direct share in the competition carried on by their masters. I do not mention this as any objection to such schemes, for I do not think that competition is an evil. I do not doubt the vast utility of schemes which tend to increase the intelligence and prudence of workmen, and give them an insight into the conditions of successful business. Competition is no doubt bad so far as it means cheating or gambling. But competition is, it seems to me, inevitable so long as we are forced to apply the experimental method in practical life, and I fail to see what other method is available. Competition means that thousands of people all over the world are trying to find out how they can supply more economically and efficiently the wants of other people, and that is a state of things to which I do not altogether object. Equality in my sense implies that every one should be allowed to compete for every place that he can fill.