Since health of body, mind, and soul is essential to our best development, and since sleep, restful sleep, is essential to such health, it would seem that such sleep is one of the things which rightly belong to every individual. And, if to individuals, then to groups of individuals, to nations, to the whole race. The race is subject to the same influence as the individual, and, since the chief cause of the unrest of individuals is their inharmonious relations towards one another, so the chief cause of the unrest of the race is its inherent discord. Underlying the antagonisms of men to men is the question of economics—“the science of ... living well for the state, the family, and the individual,” as the Standard Dictionary defines it. While the question of how he shall sustain his mere physical existence—obtain the food, clothes, and shelter so essential to his maintenance—occupies all a man’s thought and energy, he does not readily turn toward the consideration of his deeper life. He feels that every man is his enemy, ready and willing to take from him, either by superior sharpness, fraud, or force the opportunity of supplying his needs. So long as conditions lead anyone to adopt this attitude towards his fellows, he is not apt to give much time or thought to discovering his proper relations toward them. Forces stronger than any number of individuals, acting separately, may drive men into combinations— such as labor organizations among the masses, or large corporations among the privileged classes—until we find a sort of spurious co-operation taking the place of individual effort. But this co-operation is based upon the necessity of combining to oppose and crush, not upon the desire to avoid friction and bring about harmonious relations between men. Wherever either labor or capital organizes to protect itself from the oppression of the other and to dictate terms to it, that other in its turn organizes to protect itself and to crush the opposing power. Neither party to the struggle sees its dependence upon the other. Capital forgets that labor called it into existence, that without labor there had been no capital, and that should labor cease capital would soon disappear. Labor does not see that capital is its own product, drawn from the land and used to enable men to produce more wealth. And neither sees that the object of producing wealth is not wealth for its own sake, but that man may, through its use, develop himself to an ever higher state. It is scarcely possible that men should see this under present economic conditions; how, then, can it be possible for men to understand their relations to one another or the advantages of harmony?