When we consider the question, without any fear of immediate application to practice, in the spirit of Plato's Republic, are we quite sure that the received notions of property are the best? Is the distribution of wealth which is customary in civilized countries the most favourable that can be conceived for the education and development of the mass of mankind? Can 'the spectator of all time and all existence' be quite convinced that one or two thousand years hence, great changes will not have taken place in the rights of property, or even that the very notion of property, beyond what is necessary for personal maintenance, may not have disappeared? This was a distinction familiar to Aristotle, though likely to be laughed at among ourselves. Such a change would not be greater than some other changes through {clxxvii} which the world has passed in the transition from ancient to modern society, for example, the emancipation of the serfs in Russia, or the abolition of slavery in America and the West Indies; and not so great as the difference which separates the Eastern village community from the Western world. To accomplish such a revolution in the course of a few centuries, would imply a rate of progress not more rapid than has actually taken place during the last fifty or sixty years. The kingdom of Japan underwent more change in five or six years than Europe in five or six hundred. Many opinions and beliefs which have been cherished among ourselves quite as strongly as the sacredness of property have passed away; and the most untenable propositions respecting the right of bequests or entail have been maintained with as much fervour as the most moderate. Some one will be heard to ask whether a state of society can be final in which the interests of thousands are perilled on the life or character of a single person. And many will indulge the hope that our present condition may, after all, be only transitional, and may conduct to a higher, in which property, besides ministering to the enjoyment of the few, may also furnish the means of the highest culture to all, and will be a greater benefit to the public generally, and also more under the control of public authority. There may come a time when the saying, 'Have I not a right to do what I will with my own?' will appear to be a barbarous relic of individualism;--when the possession of a part may be a greater blessing to each and all than the possession of the whole is now to any one.