of commodities, are not such whose competence should be extended to human labour-power. New age thought has not learned to distinguish the totally different fashions in which the two things enter into economic life: i.e., on the one hand, labour-power, which is intimately bound up with the human-being himself; and, on the other hand, those things that proceed from another source and are dissociated from the human-being, and which circulate along those paths that all commodities must take from their production to their consumption. Sound thinking on these lines will shew both the true form of the labour-power question, and the place that economic life must occupy in a healthily constituted society. From this, it is obvious that the "social question" will divide itself into three distinct questions. The first is the question of a healthy form of spiritual life within the body social; the second, the consideration of the position of labour-power, and the right way to incorporate it in the life of the community. Thirdly, it will be possible to deduce the proper place and function of economic life. II. HOW ACTUAL LIFE REQUIRES THAT WE SHOULD SET ABOUT SOLVING SOCIAL NEEDS AND PROBLEMS The characteristic feature, then, to which the special form of the social question in recent times is directly traceable, may be expressed as follows: The modern life of industrial economy, grounded in technical science,--modern capitalism,--all this has acted in a sort of instinctive way, like a force of nature, and given modern social life its peculiar internal structure and method. But whilst men's attention grew thus absorbed in all that technical industry and capitalism brought with them, it became at the same time diverted from other branches, other departments of social life,--departments whose workings no less require direction by conscious human intelligence, if the body social is to be a healthy one.