of considerable extent and duration; the myth of the "general strike" has become popular, and is now firmly established in the minds of the workers; we possess ideas about violence that it would have been difficult for him to have formed; we can then complete his doctrine, instead of making commentaries on his text, as his unfortunate disciples have done for so long.
In this way Utopias tend to disappear completely from Socialism; Socialism has no longer any need to concern itself with the organisation of industry since capitalism does that. I think, moreover, that I have shown that the general strike corresponds to a kind of feeling which is so closely related to those which are necessary to promote production in any very progressive state of industry, that a revolutionary apprenticeship may at the same time be considered as an apprenticeship which will enable the workmen to occupy a high rank among the best workmen of his own trade.
People who are living in this world of "myths," are secure from all refutation; this has led many to assert that Socialism is a kind of religion. For a long time people have been struck by the fact that religious convictions are unaffected by criticism, and from that they have concluded that everything which claims to be beyond science must be a religion. It has been observed also that Christianity tends at the present day to be less a system of dogmas than a Christian life, i.e. a moral reform penetrating to the roots of one's being; consequently, a new analogy has been discovered between religion and the revolutionary Socialism which aims at the apprenticeship, preparation, and even reconstruction of the individual,—a gigantic task. But Bergson has taught us that it is not only religion which occupies the profounder region of our mental life; revolutionary myths have their place there equally with religion. The arguments which Yves Guyot urges against Socialism on