The further development of the democratic principle and the achievement of a genuine freedom would appear to be contingent upon the growth of the interior discipline of social justice with a consequent diminution in the influence of exterior legal sanctions. If society is to be regarded as in any sense truly organic, and if consequently its vitality is to be measured by its capacity for variation, it is plain that it must be released from the tendency to uniformity which is entailed in a “reign of law.” Augustine’s definition of liberty is pertinent here—Love God and do as you please, and translated out of the idiom of religion into that of sociology (which is like unto it) the rule runs: Love your neighbour and do as you please. Authoritarianism makes inevitably for regimentation; and while it may in this way repress the waywardness of individualism, it does so at the expense of that precious thing, individuality. The task of democracy is that of destroying individualism and of cultivating individuality. Liberty is the condition in which a man may be true to himself through everything, and may live out the logic of his own distinctive spiritual endowments. But because personality is essentially social, a man cannot be true to himself until he is in a true sense delivered from himself. An effectual social discipline is a necessary condition of a real liberty. It is not a check upon liberty but its indispensable concomitant. Without it, liberty overshoots its bolt and destroys itself. But this relation is a mutual one. Not only does a social conscience safeguard and discipline liberty; but its own mating with liberty works for its liberation. We have seen how the influence of legalistic preconceptions tends to arrest the growth of the social conscience; how the school of law may become the prison of legalism. The social conscience is something more than a moral critic or invigilator; it has the quality of a creative energy; and once it is “free from the law,” it is for ever trying to outdo itself. It is indeed only an adventurous social conscience of this kind that will avail to overcome those distinctions of class which constitute the immemorial and multiform schism of our race. We have to work not only for the socialisation of liberty but also for the liberation of our social instincts; and this is to be done by an equal mating of liberty and the social conscience. This is, in the main, the office of the teacher and the preacher, but meantime a great deal is to be done by a systematic effort to multiply and develop those social contacts which already exist either actually or potentially.