the way of the divine right of kings; and then democracy will have all its enemies under its feet, unless there may be lurking beyond the frontier some unforeseen and unforeseeable enemy. Yet this enemy too the spirit of democracy may be trusted to subdue. Entire freedom of thought is contingent upon the ultimate disappearance of all forms of special and exclusive privilege, whether it appertains to monarchy, aristocracy or property; and freedom of thought is still tolerated grudgingly because government is contaminated by a survival of habits of thought derived from the doctrine of special inherent and sacred rights. The type of government pleaded for in these pages is one which assumes that no special interest shall have precedence over the good of the social whole, and which requires that every separate interest shall be subordinated to and co-ordinated into a general scheme of social welfare. The rights of property will be subject to such curtailment as the common good requires. And since therefore the main causes of existing limitations on freedom of thought will have disappeared, there seems to be no reason why this type of government should at any time take it upon itself to repress or to control thought. To this statement one exception may require to be made parenthetically, namely, that the continuance of sources of international trouble that may eventuate in war will probably necessitate occasional interference with freedom of thought and action. This matter we shall consider in more detail presently. Meantime, it is not rash to believe that in a state of the type here indicated, there will not only be any disposition to set bounds upon independent thought but a definite tendency to encourage it. It may conceivably come to conceive of national “prestige” in terms of perfect and untrammelled intellectual freedom. Three conditions seem to be necessary to such an end. The first has to do with national education the aim of which should be to make every individual capable of thinking for himself and imparting to him a social vision which will discipline and fructify his thought. To this matter also we shall need to return at a later point. The second condition is the provision of opportunities of free public discussion. To this subject some reference has already been made; and nothing more extended need now be added, save only, perhaps, the thought that the encouragement of free public discussion is the proper safeguard against the vagaries and dangers of a suppressed and inarticulate dissent. Let the new thing be brought into the Agora as it was in old Athens; and the daylight will declare whether it be gold or stubble.