(1) To set out to relieve the misery of only one section of the community--the [p166] poorer section--when all the community is unhappy, amounts obviously only to attempting a partial cure, in fact to concerning one’s self only with one aspect and secondary manifestation of the general trouble. (2) To concentrate upon social reform, even in its most moderate form, is to assume that which has yet to be demonstrated: that an improvement in the material conditions of the proletariat is really all that the world wants in order to recover happiness. (3) To suppose that any such purely material or economic reform as Communism, can effect a complete cure all round, is to assume that the causes of modern unhappiness are purely material or economic--an assumption which, so far from being supported by the facts, has all the evidence of the unhappiness of the wealthy classes against it. Now let these objections be taken one by one in their order, and considered more fully. (1) Is it, or is it not a fact, that all classes, rich and poor alike, are now suffering from deep spiritual depression? If it is a fact, it is obviously ridiculous and unfair to attempt even along economic lines (that is by material reforms alone) to alleviate the pain only of one class; and the concentration of attention upon proletarian unhappiness, constitutes an absurd and utterly unjustifiable obsession. If, on the other hand, it is not a fact that all classes are suffering equally from deep spiritual depression, a somewhat formidable array of unpleasant facts are left utterly unexplained [p167] and unco-ordinated. These are: the steady spread of apathy, cynicism, listlessness and recklessness--always signs of great unhappiness--among the wealthy classes; the frenzied search for new creeds, new movements, new interests, however childish, always a sign of despair; and the unceasing pursuit of pleasure among the non-religious sections of the wealthy classes--a sign of intense boredom, weariness and gloom.