and which calls for the development of some other, different incentive to the exercise of individual ability. This incentive must lie in the "social sense," that will spring from a healthy spiritual life. Strong in the freedom of the spiritual life, a man's education and schooling will send him forth equipped with impulses, that will lead him, thanks to this social sense, to realise the bent of his personal abilities. There is not necessarily anything high-flown or visionary about such a belief. No doubt high-flown illusions have wrought immeasureable harm in social endeavour, as in other fields. But all that has been said before is enough to shew, that the view here urged is not based on any fanciful notion that "the spirit" will work wonders, provided the "spiritually-minded" only talk enough about it. It is the outcome of observation, of watching how people actually work, when they work together freely in the spiritual field. This work in common, takes, of its own nature, a social character, provided it can develope in real freedom. It is only the lack of freedom in spiritual life, which has kept its social character in abeyance. The fashion in which the forces of social life have found expression amongst the leading classes, has restricted their use and value to limited circles of mankind, in a way which is anti-social. What was produced in these circles could only be brought artificially within reach of working-class mankind. This section of mankind could draw no strength for the support of their souls from this spiritual life; for they had no real part nor property in it. Schemes for "popular instruction," for "the uplifting of the masses," "Art for the People," and so forth,--all such things are not really the means of spreading spiritual property amongst the people, whilst spiritual property keeps the character it has acquired in recent times. For "the people," as regards their inmost life and being, are not in it. All that it is possible to give them, is as it were a bird's-eye view of these spiritual treasures from a point outside. And if this is true of spiritual life in its narrower sense, it has also its meaning for those offshoots of spiritual activity, which find their way into economic life on the basis of capital. In a sound order of society, the worker will not stand at his machine, and come into contact with nothing but its mechanism; whilst the capitalist alone knows what is the destiny of the manufactured commodities in the round of economic life. The workman must share fully in the whole concern, and be able to form a distinct conception of the part that he himself is playing in social life through his work in making the commodity. The enterpriser must hold regular conferences, with the object of arriving at a common field of ideas that shall include both employers and employed. Such conferences must be regarded as being as much a part of the business as the actual work. This is a healthy