Of this society then, we may say, that its marks will be that first every man shall have the opportunity of a secure and sufficient physical subsistence, second, that its work will press upward to the plane of art, and that its sociability will grow into vital and purposeful fellowship. By these tests we shall judge the soundness of democratic progress. Our analysis has hitherto taken account only of the common man without reference to natural divergencies of genius or capacity. Professor Geddes has lately been emphasising Comte’s doctrine of history as an interplay of the temporal and spiritual powers, and his classification of the four Social types—Chiefs, People, Emotionals and Intellectuals. Mr. Arnold Bennett found men on the Clyde sorting themselves out into Organisers, Workers, Energisers and Initiators, which classification, as Professor Geddes justly points out, corresponds closely to Comte’s. These types, however, reduce themselves to two, namely those chiefly animated by the impulse of action, and those chiefly animated by the impulse of reflection. Of course, these types shade off imperceptibly into one another, because the impulses which give them their peculiar colour are native to and present in universal human nature. And while it is certain that nature will see to it that mankind will be delivered from the doom of a dead uniformity, it is nevertheless necessary that we should aim at the full development of both the active and reflective impulses in every man. Would that all the Lord’s people were prophets! Hitherto, we have considered man as actuated mainly by the impulse of action; but the release and development of the _impulse of reflection_ is essential to the growth of society. For the experience which is the sequel of action is condemned to sterility except it be reflected upon. Reflection upon experience is the appointed guide of further action. We must, therefore, add to our tests of sound democratic progress, a fourth, namely, that it shall be of a kind to stimulate and encourage reflection. It must, that is, include a method of education whereby every man shall as far as possible become capable of independent thought and sound judgment. Out of all this emerges immediately one certain conclusion. The kind of society which encourages creative self-expression, independent judgment and a living expanding fellowship must necessarily be conceived and created in freedom. For to these essential human impulses, freedom is the very breath of life. The initial problem of sociology is, therefore, the achievement of freedom; upon that foundation, and that only, can it build for eternity. ------------------------------------------------------------------------ Chapter III. THE PECUNIARY STANDARD