the mob spirit and lust for power. Ancient Athens, mediæval Florence, Elizabethan London, and the cultural contributions of small nations which have given up the race for power illustrate the former point, and pre-war Germany the latter. The activities and rivalries of smaller units are fundamental, the larger unit merely undertaking what involves their co-öperation; but the units must be large enough to develop group ideals, public sentiments. Some spiritual incentive is then required, not necessarily a sentiment of nationality nor even political independence. The influence of the neighborhood and of local associations is shown in the great poets. In the United States we should develop regional and racial contrasts and rivalries. Only the pursuit of intrinsic human values as opposed to power and wealth can render life worth while. The units for the production of culture need not coincide with political unit's and will probably be smaller. At present the constitution of our universities leaves much to be desired in this respect. "The real work of organizing humanity into moral units has scarcely begun."
The Socialism and Individualism of today is very different from that of even ten years ago. In the past they were opposed and could not be reconciled. While the Socialist emphasized the state, the Individualist was directly opposed to it. Now, however, the Socialists emphasize individualism. The rights of the individual are put above his duties to the state. This is particularly evident in the latest writings of M. Vandervelde and of Bertrand Russell. Thus the Individualists and Socialists are coming to look at things in the same way.
According to Justice Holmes, it is the function of philosophy to safeguard human impulses to life, liberty, and the pursuit of happiness. This is accomplished in the last analysis by conformity to a preexistent standard, which, however, with him is interpreted as arbitrary preferences. But desires are not fixed and immutable. They change with the times. Justice Holmes does not go far enough. Intelligence should not be limited by imposed standards of the past. The moral quality of conduct should not be measured by a fixed, antecedent standard, but by the desire to adjust difficulties on the basis of sympathetic insight. It is in this way that intelligence becomes free,
