This open and declared intention of establishing a world order out of the present patchwork of particularist governments, of effacing the militarist conceptions that have hitherto given governments their typical form, and of removing credit and the broad fundamental processes of economic life out of reach of private profit-seeking and individual monopolisation, which is the substance of this Open Conspiracy to which the modern religious mind must necessarily address its practical activities, cannot fail to arouse enormous opposition. It is not a creative effort in a clear field; it is a creative effort that can hardly stir without attacking established things. It is the repudiation of drift, of “leaving things alone.” It criticises everything in human life from top to bottom and finds everything not good enough. It strikes at the universal human desire to feel that things are “all right.” One might conclude, and it would be a hasty unsound conclusion, that the only people to whom we could look for sympathy and any passionate energy in forwarding the revolutionary change would be the unhappy, the discontented, the dispossessed and the defeated in life’s struggle. This idea lies at the root of the class-war dogmas of the Marxists, and it rests on an entirely crude conception of human nature. The successful minority is supposed to have no effective motive but a desire to retain and intensify its advantages. A quite imaginary solidarity to that end is attributed to it, a preposterous base class activity. On the other hand, the unsuccessful mass--“proletariat”--is supposed to be capable of a clear apprehension of its disadvantages, and the more it is impoverished and embittered, the nearer draws its uprising, its constructive “dictatorship” and the Millennium.