This reformatory agitation that recognises the injury and evil of social life, but that with essential adhesion to the dominant economic system desires to mitigate the injury and to overcome or minimise the evil, has different ways of expression. It is a Christian, or an ethical, or a philanthropic impulse which calls forth the new literature and controls the writings that make for social reform. The Christian thought is that which, in application to the social world, creates that trend of literature which we are accustomed incorrectly to designate under the phrase "Christian socialism." Of this are the writings of Lamennais in France, Kingsley in England, which, filled with the spirit of the Bible, address to employer and employe alike the demand--Out with the spirit of mammon from your souls, fill your hearts with the spirit of the gospel, the "new spirit," as they constantly call it. And quite similarly sound the voices of those earlier "ethical" economists, Sismondi, Thomas Carlyle, who do not become tired of preaching, if not the "Christian," at least the "social" spirit. Change of heart is their watchword. The third drift of thought, which I call the philanthropic, directs itself rather towards the emotions than towards the sense of duty or the religious element in man. Pierre Leroux in France, Grün and Hess in Germany, are men who, filled with a great, overpowering love for mankind, desire to heal the wounds which their sympathetic hearts behold, who would overwhelm the misery which they see by this universal love of man. "Love one another as men, as brothers!" is the theme of their preaching. All these three streams of thought, merely the sources of which I have specified, continue influential to the present day; and all of them have this in common, that they hold fast in principle to the foundations of the existing social order--therefore I call them reformatory. Opposed to them appears another class of literature, the "revolutionary"; so called because its great principle is the doing away with the foundations of capitalistic economy, and the substituting something different. This it proposes to do in two different ways,--if I may express my meaning in two words,--backwards and forwards. At the very time when economic contradictions develop themselves and new phases of anti-capitalistic literature come to the surface, we find a revolutionary anti-capitalistic literature strongly asserting itself, which demands a retrogression from the existing system of economics. Such are the writings of Adam Müller and Leopold von Haller in the first third of our century, men who would change the bases on which the modern capitalistic economy is founded by introducing the crumbled feudalistic guild system of the middle ages in place of the middle-class capitalistic system of to-day. These are indeed manifestations which have not as yet reached their end.