socialistic schemes, and the tendency of such schemes is to the deterioration of society by burdening the good members and relieving the bad ones. The law of the survival of the fittest was not made by man and cannot be abrogated by man. We can only, by interfering with it, produce the survival of the unfittest. If a man comes forward with any grievance against the order of society so far as this is shaped by human agency, he must have patient hearing and full redress; but if he addresses a demand to society for relief from the hardships of life, he asks simply that somebody else should get his living for him. In that case he ought to be left to find out his error from hard experience.
The sentimental philosophy starts from the first principle that nothing is true which is disagreeable, and that we must not believe anything which is "shocking," no matter what the evidence may be. There are various stages of this philosophy. It touches on one side the intuitional philosophy which proves that certain things must exist by proving that man needs them, and it touches on the other side the vulgar socialism which affirms that the individual has a right to whatever he needs, and that this right is good against his fellow men. To this philosophy in all its grades the laws of population and the diminishing return have always been very distasteful. The laws which entail upon mankind an inheritance of labor cannot be acceptable to any philosophy which maintains that man comes into the world endowed with natural rights and an inheritor of freedom. It is a death-blow to any intuitional philosophy to find out, as an historical fact, what diverse thoughts, beliefs, and actions man has manifested, and it requires but little actual knowledge of human history to show that the human race has never had any ease which it did not earn,
