Premising these remarks as to the meaning of organic justice, we can now come to the question of equality. Justice in its ordinary sense may be regarded from one point of view as the first condition of the efficiency of the social organ. In saying that a judge is just, we imply that he is so far efficiently discharging his part in society--the due application of the law--without reference to irrelevant considerations. He is a machine which rightly parts the sheep and goats--taking the legal definition of goats and sheep--instead of putting some goats into the sheepfold, and _vice versâ_. That is, he secures the accurate application of the purely legal rule. Organic justice involves an application of the same principle because it equally depends upon the exclusion of irrelevant considerations. It implies such a distribution of functions and of maintenance as may secure the greatest possible efficiency of society towards some end in itself good. Society of course may be organised with great efficiency for bad or doubtful ends. A purely military organisation, however admirable for its purpose, may imply a sacrifice of the highest welfare of the nation. Assuming, however, the goodness of the end, the greatest efficiency is of course desirable. We may, for our purposes, assume that the efficiency of a nation regarded as a society for the production of wealth is a desirable end. There are, of course, many other purposes which must not be sacrificed to the production of wealth. But power of producing wealth, meaning roughly whatever contributes to the physical support and comfort of the nation, is undoubtedly a necessary condition of all other happiness. If we all starve we can have neither art nor science nor morality. What I mean, therefore, is that a nation is so far better as it is able to raise all necessary supplies with the least expenditure of labour, leaving aside the question how far the superfluous forces should be devoted to raising comparative luxuries or to some purely religious or moral or intellectual purposes. The perfect industrial organisation is, I shall assume, compatible with or rather a condition of a perfect organisation of other kinds. In the most general terms we have to consider what are the principles of social organisation, which of course implies a certain balance between the various organs and a thorough nutrition of all, while yet we may for a moment confine our attention to the purely industrial or economic part of the question. How, if at all, does the principle of equality or of social justice enter the problem?