Work with machinery, in factories, may proceed more rapidly because the operator must keep up with the machine; and there are also definite standards or measures of performance. Yet even here it is not to be expected that the work will be much more than time-service. In fact, the very movement among labor is greatly to emphasize time-service, and often quite independently of justice. There must necessarily be a reaction from this attitude if we are to hope for the best human product. The best human product results from the bearing of responsibility; in a controlled labor body the responsibility is shifted to the organization or to the boss. Assuredly the consolidating of labor is much to be desired if it is for the common benefit and for protection, and if it leaves the laborer free with his own product. Every person has the inalienable right to express himself, so long as it does not violate similar rights of his fellows, and to put forth his best production; if a man can best express himself in manual labor, no organization should suppress him or deny him that privilege. It is a sad case, and a denial of fundamental liberties, if a man is not allowed to work or to produce as much as he desires. Good development does not come from repression. Society recognizes its obligation to the laboring man of whatever kind and the necessity of safeguarding him both in his own interest and because he stands at the very foundations; the laboring man bears an obligation to respond liberally with service and good-will. Is it desirable to have an important part of the labor of a people founded on ownership? Is it worth while to have an example in a large class of the population of manual work that is free-spirited, and not dominated by class interest and time-service? Is it essential to social progress that a day's work shall be full measure? _The group reaction_ One of the interesting phenomena of human association is the arising of a certain standard or norm of moral action within the various groups that compose it. These standards may not be inherently righteous, but they become so thoroughly established as to be enacted into law or even to be more powerful than law. So is it, as we have seen, with the idea of inalienable rights in natural property that may be held even out of all proportion to any proper use that the owners may be able to make of it; and so is it with the idea of inviolable natural privileges to those who control facilities that depend on public patronage for their commercial success. The man himself may hold one kind of personal morals, but the group of which he is a part may hold a very different kind. It is our problem, in dealing with the resources of the earth, to develop in the group the highest expression of duty that is to be found in individuals.