"All this becomes more apparent, when we consider that the sum of the pleasant sensations of the individual, and the happifying emotions which flow from them, constitutes the sum of human happiness. All conditions of life which promote right living, ethical culture and moral growth, nourish and call forth emotions of truth and honesty, pure pleasure, adoration, worship, hope, affection, love and all the higher and nobler characteristics, build up life and increase its capacity for happiness. Through the action of an equally inexorable and unswerving law, the misery and crime which poverty breeds, with its bitterness of hate, grief and despair, and all the train of other evil emotions engendered thereby, are poisonous in their nature; they tear down and destroy life. Therefore that social and industrial system which affords most abundantly, and for all of the people, conditions that are life-promoting and poverty-banishing, is logically the nearest just and right, because it is the nearest in harmony with natural law, and the object and purpose of human life. "Society as a whole, like a chain with defective links, is no stronger socially, morally, industrially, or politically, than its weakest unit. Hence it becomes the self interest of every individual member to endeavor unselfishly to build up and strengthen the weaker units in every possible way. "These propositions furnish the only sound basis for a perfect system of political economy--a system which shall afford the greatest amount of good or happiness to all the people. In considering the clearness and startling significance of these truths, we discover the cruel, criminal wrong of any system of competition, based on the old barbaric law of the survival of the fittest, which in its application means the pleasure and happiness of the few at the expense of the toil, pain and misery of the many. In this connection we note that man, in his evolutionary progress, has reached a point where, being mentally and spiritually awakened to a knowledge of the higher purposes of life, he perceives the true effect of environmental conditions, with their good and evil tendencies. He also perceives the cause and the cure. Armed with the talisman of this knowledge, he boldly enters the field of causation and thenceforward becomes a self-directing factor in his own evolution. At this important stage, he clearly comprehends, that the injury of one is the concern of all; that the perfection of all becomes the highest interest of each; that the unprogressive law of the survival of the fittest, is nullified and replaced by the higher law of unselfishness of the individual for the advancement of the race; that the dual nature of man, physical and spiritual, must be considered as inseparable, when dealing with the practical questions of life; that physical life, as the primary school of existence, is ephemeral, while the spiritual is the permanent and