minds trained to this way of looking at things, any evil which exists is a reproach. We have only to consider it, hold some discussions about it, pass resolutions, and have done with it. Every moment of delay is, therefore, a social crime. It is monstrous to say that misery and poverty are as constant as vice and evil passions of men! People suffer so under misery and poverty! Assuming, therefore, that we can solve all these problems and eradicate all these evils by expending our ingenuity upon them, of course we cannot hasten too soon to do it.
A social philosophy, consonant with this, has also been taught for a century. It could not fail to be popular, for it teaches that ignorance is as good as knowledge, vulgarity as good as refinement, shiftlessness as good as painstaking, shirking as good as faithful striving, poverty as good as wealth, filth as good as cleanliness — in short, that quality goes for nothing in the measurement of men, but only numbers. Culture, knowledge, refinement, skill, and taste cost labor, but we have been taught that they have only individual, not social value, and that socially they are rather drawbacks than otherwise. In public life we are taught to admire roughness, illiteracy, and rowdyism. The ignorant, idle, and shiftless have been taught that they are "the people," that the generalities inculcated at the same time about the dignity, wisdom, and virtue of "the people" are true of them, that they have nothing to learn to be wise, but that, as they stand, they possess a kind of infallibility, and that to their "opinion" the wise must bow. It is not cause for wonder if whole sections of these classes have begun to use the powers and wisdom attributed to them for their interests, as they construe them, and to trample on all
