Let me add that it is one thing to say that he who will not work shall not eat, and a very different thing to say that he who works shall enjoy what he has produced. The former statement merely signifies that he who will not contribute his share toward sustaining and improving human society is not entitled to any part in the advantages of the social order, though the charity of his fellow-men may grant him, under certain conditions and in the hope of changing his disposition, what he is not entitled to as of right. But the question what the share of the laborer ought to be is one that can not be settled in the rough-and-ready manner above suggested, and the considerations involved are, in truth, far too numerous and complex to be introduced at this stage. The whole question will be reopened later on. For the present it must suffice to state certain purely moral considerations on which the right of property may be made to rest. The following are the ideas which I should seek to develop: Property is justified by its uses. Its uses are to support the existence and promote the mental and moral growth of man. The physical life itself depends on property. Even in a communistic state the food any one eats must be his property in the sense that every one else is debarred from using it. The moral life of men depends on property. The moral life is rooted in the institution of the family, and the family could not exist without a separate domicile of its own and the means of providing for its dependent members. The independence and the growth of the intellect depend on property. In short, property is an indispensable adjunct of _personality_. This I take to be its moral basis. What I here indicate, however, is an ideal right which the existing state of society by no means reflects. By what methods we may best approach this ideal, whether by maintaining and improving the system of private property in land or by state ownership, whether by capitalistic or socialistic production, etc., are questions of means, not of ends, and raise problems in social science with which here we have not to deal. Question--If the present social arrangements are not morally satisfactory, if e. g., certain persons possess property to which on moral grounds they are not entitled, should not the commandment against stealing be suspended so far as they are concerned? The present system of rights, imperfect as it is, is the result of social evolution, and denotes the high-water mark of the average ethical consciousness of the world up to date. Respect for the existing system of rights, however, imperfect as it is, is the prime condition of obtaining a better system. 4. _Respect the mental liberty of others._ Upon this rule of justice is founded the right to freedom of speech, freedom of the press, and what is called the freedom of conscience. Point out the limitations of these various rights which follow from the fact of their universality.