At the end of the eighteenth century, under different circumstances from those in which we are living to-day, there went up a cry from the hidden depths of human nature for a re-formation of human social relations. Through all the scheme of the new order ran like a motto the three words, Fraternity, Equality, Liberty. Of course, no one with an unprejudiced mind and normal human feeling for the realities of human evolution can fail to sympathise with all that these three words imply. But still, in the course of the nineteenth century there were keen thinkers who were at pains to point out the impossibility of realising the three ideas of brotherhood, equality and freedom in any homogeneous and uniform order of society. It seemed to them clear, that these three impulses must contradict one another in social life, if carried actually into practice. It was, for instance, very cleverly demonstrated, that if the impulse towards equality were realised there would be no possible room for that freedom which is so inherent in every human being. And whilst one cannot but agree with those who see the contradiction between them, yet at the same time, one's human sympathies must go out to all and each of these three ideals in itself! These three ideals appear contradictory, until one perceives the necessity for establishing a threefold order of society; and then their real meaning for social life first becomes apparent. The three divisions must not be artificially dovetailed together and centralised under some theoretical scheme of unity, parliamentary or other. They must be one living reality. Each of the three branches of the body social must centre in itself; and the unity of the whole will first come about through the workings of the three, side by side and in combination. For in actual life it is the apparent contradictories that make up a unity. Accordingly, one will come to comprehend what the life of the body social is, when one fully perceives the part played by these three principles of brotherhood, equality and freedom in a real, workable form of society. It will then be recognised, that men's co-operation in economic life must rest on that brotherhood that springs out of the Associations. The second system is that of "common rights," where one is dealing with purely human relations between one person and another; and here one must strive to realise the idea of equality. Whilst in the spiritual field, which stands comparatively alone within the body social, it is the idea of freedom that needs to be realised. Seen in this way, these three ideals reveal their value for real existence. Thy cannot find their realisation in a chaotic stream of social life, but only in the threefold working of a healthy social organism. No social state, constructed on an abstract centralised scheme, can carry freedom, equality and brotherhood pall mall into practice. But each of the three branches of the body social