The Socialists themselves have recognized the danger that the problem of remuneration presents, and have tried to anticipate some of its difficulties by suggesting possible solutions. The sophists among them, of course, have sought to evade the issue, thus leaving the inquirer to imagine that this question, like all the other difficulties that confront the Collectivist, will settle itself when the moment of emergency arises. The more honest and consistent Socialists, however, are quite frank in their admission that equality of reward is the inevitable consequence of Collectivism. Even Spargo, in the quotation already referred to, admits that class formation must take place and the old problems incidental to economic inequality reappear under anything less than an “approximate equality of income.” Mrs. Annie Besant, who is a much-quoted Socialist, takes the same stand. “Controversy,” she says (“Fabian Essays,” pp. 163-164), “will probably arise as to the division: shall all shares be equal, or shall the workers receive in proportion to the proposed dignity or indignity of their work? Inequality would be odious.... The impossibility of estimating the separate value of each man’s labor with any really valid result, the friction which would arise, the jealousies which would be provoked, the inevitable discontent, favoritism, and jobbery that would prevail; all these things will drive the Communal Council into the right path--equal remuneration of all workers.” And yet as early as 1830--years before Marx and Engels had begun to prepare their “Communist Manifesto”--the French Communists addressed a manifesto to the Chamber of Deputies in which it was stated that the equal division of property would constitute “a greater violence, a more revolting injustice, than the unequal division which was originally effected by force of arms, by conquest.” The Socialist of the present day may well learn wisdom from the logic of his French predecessors. It is a self-evident fact that production must be most disastrously effected by equality of distribution. Where is the incentive to come from if the industrious or the highly skilled man is to be mulcted of a share of his earnings that it may be used to equalize things with the “work-shy,” who happens to be indisposed to earn a living for himself? As one writer suggests, “it is to be no longer a question of ‘Every man for himself, and the devil take the hindmost,’ but we are to go to the opposite extreme and endeavor to establish an equally false doctrine of ‘Every man for his neighbor, and the devil take the foremost.’”