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 of conflicting personal desires been induced to flow smoothly in the channels of legitimate rivalry, or even for a time to vanish underground in those numerous cooperations where conflict is absent until it comes to dividing the results ?

It is a common delusion that order is to be ex- plained by the person's inherited equipment for good conduct, rather than by any control that society exercises over him. Once it was held that normal human beings are born with a set of command- ments etched upon the soul. When evidence accumulated as to the startling contrasts in the moral ideas of different times and peoples, the moralists contented themselves with declaring that the soul is, at least, endowed with a sense of oughtness. When the emptiness of this theory was demonstrated, and formalism was convicted of overlooking the emotional elements that lie behind conduct, there arose the theory that man's nature is constituted out of egoism and altruism. This in time was seen to be much the same as defining milk as a combination of whey and curd. Then came the charming tales of the mutual aid of ants, beavers, and prairie dogs, suggesting the existence of certain social instincts which moralists found it very convenient to use in explaining human society.

We are not yet sure, however, that man is the "good ape" Buffon supposed him to be. There is reason to believe that our social order is by no means a mere hive or herd order. It seems to be a fabric, rather than a growth.

But, in any case, it is important to know what human nature can furnish in the cause of social harmony. The gulf between private ends and public ends, between the aims of the individual and the aims of his fellows, is bridged from both sides, and we must know what abutments and