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Rh in it, that they rebel against any appropriation of any part of it by outsiders, with as much liveliness of indignation as an individual proprietor would experience if an attack was made upon his purse. And even this collective proprietorship, which is by no means actual Communism, but only a more primitive form of personal ownership of property, can only exist as long as every member of the community experiences directly and profoundly his cohesion and fellowship to and with the rest. Its perpetuation depends also upon the similarity of the labor performed by the members, so that the efforts made by each can be compared easily and directly with those of the rest, and no doubts arise as to their relative value or importance. As soon as a division of labor takes place and different kinds of production are carried on in the collective community, the necessity will arise to compare the relative values of certain kinds of labor, each useful in its way, but differing completely in every other respect. It will be impossible to estimate justly and satisfactorily to each member, the utility and pecuniary value of his labor, as it differs in kind from that of those around him, consequently the collective proprietorship in the results of the efforts of all must necessarily come to an end, and the ownership of property individualize itself in a very short time. Thus we see that the solution of the economic problem is not to be looked for in Communism. It is a natural condition possible only in very low forms of collective associations, and could not exist in a form of animal life so highly developed as in our human society. Individual possession is the natural condition not only of men, but of most animals. The source of the impulse for individual proprietorship is the necessity for the gratification of individual wants. Every animal must supply itself with nourishment and many require also an