When socialism, by assuring to every one the means of livelihood, contends that it will permit the assertion and the development of all individualities, it does not fall into a contradiction of principles, but being, as it is, the approaching phase of human civilization, it can not suppress nor efface whatever is vital, that is to say, compatible with the new social form, in the preceding phases. And just as socialist internationalism is not in conflict with patriotism, since it recognizes whatever is healthy and true in that sentiment, and eliminates only the pathological part, jingoism, in the same way, socialism does not draw its life from contradiction, but it follows, on the contrary, the fundamental laws of natural evolution, in developing and preserving the vital part of individualism, and in suppressing only its pathological manifestations which are responsible for the fact that in the modern world, as Prampolini said, 90 per cent. of the cells of the social organization are condemned to anemia because 10 per cent. are ill with hyper-emia and hyper-trophy. FOOTNOTES: [55] ARDIGO, _La formazione naturale_, Vol. II. of his _Opere filosofiche_, Padua, 1897. [56] My master, Pietro Ellero, has given in _La Tirrandie borghese_, an eloquent description of this social and political pathology as it appears in Italy. [57] RICHTER, _Ou mene le socialisme_, Paris, 1892. [58] M. Loria, in _Les Bases economiques de la constitution sociale_, Paris, 1894, part 1st, demonstrates, moreover, that in a society based on collective ownership selfishness, rightly understood will still remain the principal motive of human actions, but that it will then be the means of realizing a social harmony of which it is the worst enemy under the regime of individualism. Here is an example of this, on a small scale, but instructive. The means of transportation have, in large cities, followed the ordinary process of progressive socialization. At first, everybody went on foot, excepting only a few rich persons who were able to have horses and carriages; later, carriages were made available for the public at a fixed rate of hire (the _fiacres_ which have been used in Paris a little more than a century, and which took their name from Saint Fiacre because the first cab stood beneath his image); then, the dearness of _fiacre_-hire led to a further socialization by means of omnibuses and tramways. Another step forward and the socialization will be complete. Let the cab service, omnibus service, street railways, _bicyclettes_, etc., become a municipal service or function and every one will be able to make use of it gratis just as he freely enjoys the railways when they become a national public service. But, then--this is the individualist objection--everybody will wish to ride in cabs or on trolleys, and the service having to attempt to satisfy all, will be perfectly satisfactory to no one.