Let me explain at once that I have nothing in mind resembling in the least the communistic schemes of Fourier, Owen, George; of the Shakers, the Concord enthusiasts or their ilk. In these cases it was always the unnatural element of communism that was their undoing, and in the Walled Towns of the new era the preservation of individuality, of private property, of family integrity, would be of necessity a fundamental principle. Many evils and abuses have grown up around all these, but I cannot claim that I am one of those (in spite of its wide popularity and almost universal acceptance) who hold tenaciously to the belief that the only way to get rid of the dust is to burn down the house, or that the only way to correct a child’s faults is to kill it. Rather I incline to the somewhat outworn method of reform without destruction, and I lean to the opinion that there are enough others of like convictions to make possible the creation of a certain number of Walled Towns that the experiment may be put into effect, since manifestly it is no longer possible in society as a whole. The method would be simple, the process carried out quietly, and preferably in several places at once. A certain community of interest must be presupposed, but this would hardly extend beyond substantial unity in religion, in philosophy and in a revolt against the industrial-democratic-imperialist scheme of society which has dominated Europe and America since the beginning of the nineteenth-century. There can be no sane and wholesome society in the future where there is not an universally accepted religion of perfectly definite form, a clear, logical and convincing philosophy of life, and a social system diametrically opposed to that which was current before the war and is now striving desperately for a restoration. As the unity of religion has been shattered since the sixteenth century, the creators of the Walled Towns may very well be divided into individual groups, so far as religion is concerned. I can imagine Roman Catholics forming the nucleus of one, Episcopalians another, and it may be there are among the Protestant denominations those who would be led along the same lines. The essential point is the fundamental necessity for a vital and common religion among those who go forward to the building of the new social units. The same is true of philosophy, for this and religion can never be separated except under pain of the results that have followed the severance in the fifteenth century, and the workings of a world void of any real philosophy ever since. If there is any philosophy except sacramentalism which is at the same time intellectually satisfying in a perfectly complete degree, consonant with the proved results of scientific investigation and thought, and sufficiently dynamic as a controlling force in life, I am not acquainted with it. If such a thing exists, it might serve its turn, but false philosophies