possible for the organization to be extended in its scope and complexity, and at the same time intensified in its activity. Now whenever such a change in the societal organization becomes possible it also becomes inevitable, because there is economy in it. If we confine our attention to industrial undertakings (although states, churches, universities, and other associations and institutions are subject to the same force and sooner or later will have to obey it) we see that the highest degree of organization which is possible is the one that offers the maximum of profit; in it the economic advantage is greatest. There is therefore a gravitation toward this degree of organization. To make an artificial opposition to this tendency from political or alleged moral, or religious, or other motives would be to have no longer any real rule of action; it would amount to submission to the control of warring motives without any real standards or tests.
It is a consequence of the principle just stated that at every point in the history of civilization it has always been necessary to concentrate capital in amounts large relatively to existing facts. In low civilization chiefs control what capital there is, and direct industry; they may be the full owners of all the wealth or only the representatives of a collective theory of ownership. This organization of industry was, at the time, the most efficient, and the tribes which had it prospered better than others. In the classical states with slavery and in the mediaeval states with serfdom, the great achievements which realized the utmost that the system was capable of were attained only where wealth was concentrated in productive enterprises in amounts, and under management, which were at the maximum of what the system and the possibilities of the time called
