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194 of art to those enjoyed by others. He grows hungry every few hours, he is fatigued and weary at the close of each working day, every time that he sees a beautiful or brilliant article he longs to possess it, in obedience to that natural instinct of human nature to attract notice and admiration to its personality by ornamental or distinguishing appendages. Thus he is led by the circumstances of his physical conditions to reflect upon his relation to the general movements of political economy, the production and distribution of wealth. There is consequently no subject in which the masses are more vitally interested than this. During the Middle Ages millions were aroused to action by the name and cause of Religion. In the latter part of the last century and up to the middle of this, the nations of the world were aflame for their abstract needs of enlightenment and political liberty. The cry for bread for the masses fills this latter part of the Nineteenth Century. This cry is the sole import of that European policy which tries to turn the people from this engrossing idea by side issues of all kinds, by persecution of some social class, by wars, colonization schemes, expositions, dynastic comedies, parliamentary twaddle and civil service reforms, but it is constantly brought back to it by the pressure of public opinion which demands a consideration of the great, worldwide problem of the day, the question of how to support one's self. Crusades for the rescue of a Holy Sepulchre, for the conquest of a Golden Fleece, are no longer possible. The causes of modern revolutions are not constitutions on paper and democratic party cries, but the longings experienced by so many to toil less and live better.

At no period in the world's history were the contrasts between rich and poor so decided, so prominent, as at present. Those writers on political economy who