It is clear that education thus understood leads directly to the other great factor of democracy. Education is impossible without social organization: no advanced stage of social organization is possible without a complex and diffused education; they lead up to each other and go hand in hand. The average working man, in England at all events, is not an enthusiast for schemes of technical education; as things stand, such schemes constitute a method for supplying the capitalist with cheap instruments, and the working man cannot be expected to view with enthusiasm his own depreciation in the market. At the same time his lack of education leads him to overrate the value of a tawdry intellectual equipment, and he views with little anxiety the growth of a race of inferior clerks, for whom the world has few uses. In England the love of independent individual initiative and the dislike of all harmonious social organization is certainly stronger than elsewhere; it is intimately associated with the best and worst qualities of the race, and it has spread over all the countries we have overrun. For three hundred years this tendency has had a free field. But during the last fifty years a new instinct of social organization has been slowly developing and gaining strength. Trades unions have been one of the most potent influences in this direction. All our factory legislation has been a sign of its growth, and the same movement has given enthusiasm to the County Council. There are very few things in our daily life which this spirit of social organization is not embracing or promising to embrace. The old bugbear of “State interference” (a real danger under so many circumstances) vanishes when a community approaches the point at which the individual himself becomes the State. It might be added that under no circumstances could the temper of the English people tolerate any considerable amount of “State interference.” The communalization of certain social functions corresponds--without being an exact analogy--to the process by which physiological actions become automatic. As it becomes a State function commerce will cease to absorb the best energy and enterprise of the world, and will become merely mechanical. It may not be out of place to point out that while this process of socialization is rapidly developing, individual development so far from stopping, is progressing no less rapidly. It is too often forgotten that the former is but the means to secure the latter. While we are socializing all those things of which all have equal common need, we are more and more tending to leave to the individual the control of those things which in our complex civilization constitute individuality. We socialize what we call our physical life in order that we may attain greater freedom for what we call our spiritual life.