To promise a Utopia from which inequalities and injustices will have been removed, without stating frankly that one or the other of the above alternatives is necessary, is therefore the acme of dishonesty; and in this respect the present writer has reluctantly to admit that the Socialist, Communist and Bolshevist, whether from ignorance, ineptitude or design, appear to be radically dishonest. It has been shown, however, that their dishonesty does not stop at this. In addition they fasten the few remediable injustices which are of man’s own creating, on to the grosser and more flagrant injustices in modern society which are only the inevitable repercussions from the original act of violence we have been examining, and then proceed to declare that the whole sum of injustices are of man’s own making. This is their greatest perfidy, their most misleading and most dexterous feat of _legerdemain_. The ignorant and the thoughtless are very naturally deceived, and it is always too late when they discover how clumsily and how cruelly they have been deceived. It has been pointed out that it is an indispensable portion of life and of nature which [p116] in all our societies introduces the element of violence and leads to inequalities and injustices; but this aspect of the matter is the darkest and most displeasing that could possibly have been put forward, and in dealing with it first the present writer has postponed to the end of the discussion the more grateful duty of considering it on its more valuable and deeply attractive side. True in its repercussions it leads to some of the chief asperities of human life; but is it not accountable for most of humanity’s principal joys as well? On its shadow side it may appear harsh, but seriously would we have it otherwise? And are not those who pretend that it can be otherwise merely romanticists who want all life to be the perpetual white glare of a noonday sun without any shadow? Consider, to begin with, the sanctity of the individual’s right over his procreative powers. How many of humanity’s finest emotions and most treasured virtues arise out of it? This is not sentiment, but psychological fact. And what does society expect to become if it succeeds in suppressing the source of these virtues and emotions? How many sober-minded men, actually faced with one of the two alternatives stated above, as the essential first measure to the establishment of a Utopia without violence or accidental suffering, would give that Utopia a second thought?