his own. He embodied too completely the dominant features of the oncoming world.
In the last seventy years this individualism culminated, retaining as a background the monarchical, aristocratic social ways. These social ways were the recessive retention of the old feudal ecclesiastical system of the Middle Ages. We have watched these ways fading away into the undiscernible inheritance of the past. All that we can now see of them consists of funny little relics here and there — reminding one of the Lion and the Unicorn on the old Boston State House. But with this final triumph of individualism the whole epoch crumbled. New methods of co-ordination are making their appearance, as yet not understood. These principles of organization are based upon economic necessities. That is about all we know of them; the rest is controversy. The older principles of the medieval system were derived from religious aspirations. Undoubtedly we have lost colour in the foreground by this shift from the ideal to the practical; but the change is more in appearance than in fact. The practical was always there — the hard routine by which the folk of the medieval times barely sustained life. The difference is that nature controlled them, while we now see out way to the control of nature. That is why the topic of production, distribution, and the organization of labour is now in the foreground.
The other side — the shift in the prominence of the religious motive in social organization — that is too large a topic for the end of a paper.
