cardinal necessity of the social system under which we live that this should be so, where the bulk of the work of the world is done, not for human use and happiness, but primarily and directly for the profits of masters and owners. We are all tainted with the original sin; we cannot escape our guilt. And we can be saved out of it only by the skill and enthusiasm which we show in our efforts to change things. We cannot help the poisonous soil from which our sustenance springs, but we can be laboring mightily at agitating that soil, ploughing it, turning it, and sweetening it, against the day when new seed will be planted and a fairer fruitage be produced. The solution of these dilemmas of radical youth will, therefore, not come from a renunciation of the personality or a refusal to participate actively in life. Granted the indignation at our world as it is, and the vision of the world as it might and ought to be, both the heightening of all the powers of the personality and a firm grappling with some definite work-activity of life are necessary to make that indignation powerful and purging, and to transmute that vision into actual satisfaction for our own souls and those of our fellows. It is a fallacy of radical youth to demand all or nothing, and to view every partial activity as compromise. Either engage in something that will bring revolution and transformation all at one blow, or do nothing, it seems to say. But compromise is really only a desperate attempt to reconcile the irreconcilable. It is not compromise to study to understand the world in which one lives, to seek expression for one’s inner life, to work to harmonize it and make it an integer, nor is it compromise to work in some small sphere for the harmonization of social life and the relations between men who work together, a harmonization that will bring democracy into every sphere of life, industrial and social.