THIS MISERY OF BOOTS
for any one to see. There are people, people no more deserving than others, who suffer from none of these things. You may feel you merit no better than to live so poorly and badly that your boots are always hurting you; but do the little children, the girls, the mass of decent hard-up people, deserve no better fate?
iii. at this point a dispute arises
Now let us imagine some one who will dispute what I am saying. I do not suppose any one will dispute my argument that a large part of the misery of civilised life—I do not say "all" but only a "large part"—arises out of the network of squalid insufficiencies of which I have taken this misery of boots as the simplest example. But I do believe quite a lot of people will be prepared to deny that such miseries can be avoided. They will say that everyone cannot have the best of things, that of all sorts of good things, including good leather and cobbling, there is not enough to go round, that lower-class people ought not to mind being shabby and uncomfortable, that they ought to be very glad to be able to live at all, considering what they are, and that it is no good stirring up discontent about things that cannot be altered or improved.
Such arguments are not to be swept aside with a wave of the hand. It is perfectly true that everyone cannot have the best of things; and it is in the nature of things that some boots should be better and some worse. To some people, either by sheer good luck, or through the strength of their determi-
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