Democracy, the crucial expression of modern life, is not so much an addition to the scientific and industrial tendencies as it is the perception of their social or spiritual meaning. Democracy is an absurdity where faith in the individual as individual is impossible; and this faith is impossible when intelligence is regarded as a cosmic power, not an adjustment and application of individual tendencies. It is also impossible when appetites and desires are conceived to be the dominant factor in the constitution of most men’s characters, and when appetite and desire are conceived to be manifestations of the disorderly and unruly principle of nature. To put the intellectual center of gravity in the objective cosmos, outside of men’s own experiments and tests, and then to invite the application of individual intelligence to the determination of society, is to invite chaos. To hold that want is mere negative flux and hence requires external fixation by reason, and then to invite the wants to give free play to themselves in social construction and intercourse, is to call down anarchy. Democracy is estimable only through the changed conception of intelligence, that forms modern science, and of want, that forms modern industry. It is essentially a changed psychology. The substitution, for _a priori_ truth and deduction, of fluent doubt and inquiry meant trust in human nature in the concrete; in individual honesty, curiosity, and sympathy. The substitution of moving commerce for fixed custom meant a view of wants as the dynamics of social progress, not as the pathology of private greed. The nineteenth century indeed turned sour on that somewhat complacent optimism in which the eighteenth century rested: the ideas that the intelligent self-love of individuals would conduce to social cohesion, and competition among individuals usher in the kingdom of social welfare. But the conception of a social harmony of interests in which the achievement by each individual of his own freedom should contribute to a like perfecting of the powers of all, through a fraternally organized society, is the permanent contribution of the industrial movement to morals--even though so far it be but the contribution of a problem.