The problem turns, remember, upon the control of the means of production. Capitalism means that this control is vested in the hands of few, while political freedom is the appanage of all. If this anomaly cannot endure, from its insecurity and from its own contradiction with its presumed moral basis, you must either have a transformation of the one or of the other of the two elements which combined have been found unworkable. These two factors are (1) The ownership of the means of Production by a few; (2) The Freedom of all. To solve Capitalism you must get rid of restricted ownership, or of freedom, or of both. Now there is only one alternative to freedom, which is the negation of it. Either a man is free to work and not to work as he pleases, or he may be liable to a legal compulsion to work, backed by the forces of the State. In the first he is a free man; in the second he is by definition a slave. We have, therefore, so far as this factor of freedom is concerned, no choice between a number of changes, but only the opportunity of one, to wit, the establishment of slavery in place of freedom. Such a solution, the direct, immediate, and conscious re-establishment of slavery, would provide a true solution of the problems which Capitalism offers. It would guarantee, under workable regulations, sufficiency and security for the dispossessed. Such a solution, as I shall show, is the probable goal which our society will in fact approach. To its immediate and conscious acceptance, however, there is an obstacle. A direct and conscious establishment of slavery as a solution to the problem of Capitalism, the surviving Christian tradition of our civilisation compels men to reject. No reformer will advocate it; no prophet dares take it as yet for granted. All theories of a reformed society will therefore attempt, at first, to leave untouched the factor of _Freedom_ among the elements which make up Capitalism, and will concern themselves with some change in the factor of _Property_.[4] Now, in attempting to remedy the evils of Capitalism by remedying that one of its two factors which consists in an ill distribution of property, you have two, and only two, courses open to you. If you are suffering because property is restricted to a few, you can alter that factor in the problem _either_ by putting property into the hands of many, or by putting it into the hands of none. There is no third course.