It may be said, however, that we can reduce this variety by studying the past history of mankind, as this will enable us to predict to some extent their future manner of existence. But even so it does not appear that we shall gain much definite guidance for our present conduct. For let us make the most favourable suppositions that we can, and such as soar even above the confidence of the most dogmatic of scientific historians. Let us assume that the process of human history is a progress of mankind towards ever greater happiness. Let us assume further that we can not only fix certain limits within which the future social condition of mankind must lie, but even determine in detail the mutual relations of the different elements of the future community, so as to view in clear outline the rules of behaviour, by observing which they will attain the maximum of happiness. It still remains quite doubtful how far it would be desirable for us to imitate these rules in the circumstances in which we now live. For this foreknown social order is _ex hypothesi_ only presented as a more advanced stage in our social progress, and not as a type or pattern which we ought to make a struggle to realise approximately at an earlier stage. How far it should be taken as such a pattern, is a question which would still have to be determined, and in the consideration of it the effects of our actions on the existing generation would after all be the most important element.[27] FOOTNOTES: [23] It may be doubted whether the latter ought properly to be termed a “good citizen,” and not rather a “faithful subject of the Czar of Russia.” But this doubt only illustrates the divergence to which I am drawing attention. [24] Sometimes, as before observed, Politics appears to be used in a wider sense, to denote the theory of ideal social relations, whether conceived to be established through governmental coercion or otherwise.