There are two things that operate to bring men together into communities of this kind: The one, is human nature,--for it is nature that gives men wants. Or, again, a free spiritual life, for this engenders the insight that finds scope in communal life. Anyone, who bases his thoughts on reality, will admit, that Associative communities of this kind can spring up at any time, that there is nothing utopian about them. There is nothing to hinder their springing up, except that the thought of "organisation" has been so suggested into the man of the present day, that he is obsessed with the notion of organising industrial and economic life from outside. In direct contrast to such organising of men for the combined work of production, is this other kind of economic organisation, that rests on voluntary, free Association. Through this mutual Association, one man establishes ties with another; and the orderly scheme of the whole is the resultant of what each individual finds reasonable for himself. It may of course be said: What is the use of a man, who has no property, Associating himself with a man, who has? It might seem better for all production and consumption to be regulated "fairly" from outside. But such organising kind of regulation checks the flow of free individual creative power, through which economic life is fed, and cuts the economic life off from what this source alone can give it. Putting aside any pre-conclusions, just make the experiment of an Association between those, who to-day have no property, and those who have; and, if no forces other than economic ones intervene, it will be found that the "Haves" are obliged to render the "Have-nots" service for service. The common talk about such things to-day does not proceed from those instincts of life, that experience teaches, but from certain attitudes of mind, that have arisen out of class or other interests, not out of economic ones. Such attitudes of mind had a chance to grow up, because, in these latter times, just when economic life especially was becoming more and more complicated, the purely economic ideas were unable to keep pace with it. The cramped and fettered spiritual life has acted as a drag. The people, who are carrying on economic life, are fast caught in life's routine; they are unable to see the forces that are at work shaping the world's industrial economy. They work on, without any insight into the totality of human life. But, in the Associations, one person will learn from another what it is necessary that he should know. A collective experience of economic possibilities will arise from the combined judgment of individuals, who each have insight and experience in their own particular departments.