the competition of its rivals which has forced it to be efficient, progressive. As a manufacturing friend once remarked to me: "When the other man sells cheaper, you generally find he has found out something you don't know." But we also apply the term "competition" to rivalry in which there is no common purpose; to contests in which there is no intention to continue or repeat the match, and in which no rules control. Weeds compete with flowers and crowd them out. The factory competes with the hand loom and banishes it. The trust competes with the small firm and puts it out of business. The result is monopoly. When plants or inventions are thus said to compete for a place, there is frequently no room for both competitors, and no social gain by keeping both in the field. Competition serves here sometimes as a method of selection, although no one would decide to grow weeds rather than flowers because weeds are more efficient. In the case of what are called natural monopolies, there is duplication of effort instead of coöperation. Competition is here wasteful. But when we have to do, not with a specific product, or with a fixed field such as that of street railways or city lighting, but with the open field of invention and service, we need to provide for continuous coöperation, and competition seems at least one useful agency. To retain this, we frame rules against "unfair competition." As the rules of sport are designed to place a premium upon certain kinds of strength and skill which make a good game, so the rules of fair competition are designed to secure efficiency for public service, and to exclude efficiency in choking or fouling. In unfair competition there is no common purpose of public service or of advancing skill or invention; hence, no coöperation. The coöperative purpose or result is thus the test of useful, as contrasted with wasteful or harmful, competition. There is also an abstract conception of coöperation, which, in its one-sided emphasis upon equality, excludes any form of leadership, or direction, and in fear of inequality allows no place for competition. Selection of rulers by lot in a large and complex group is one illustration; jealous suspicion of ability, which becomes a cult of incompetence, is another. Refusals to accept inventions which require any modification of industry, or to recognize any inequalities of service, are others. But these do not affect the value of the principle as we can now define it in preliminary fashion: union tending to secure common ends, by a method which promotes equality, and with an outcome of increased power shared by all. II