begin to use capital, if there is liberty, there will be inequality. The socialist looking at these facts says that it is capital which produces the inequality. It is the inequality of men in what they get out of life which shocks the socialist. He finds enough to criticize in the products of past dogmatism and bad statesmanship to which I have alluded, and the program of reforms to be accomplished and abuses to be rectified which the socialists have set up have often been admirable. It is their analysis of the situation which is at fault. Their diagnosis of the social disease is founded on sectarian assumptions, not on the scientific study of the structure and functions of the social body. In attacking capital they are simply attacking the foundations of civilization, and every socialistic scheme which has ever been proposed, so far as it has lessened the motives to saving or the security of capital, is anti-social and anti-civilizing.
Rousseau, who is the great father of the modern socialism, laid accusation for the inequalities existing amongst men upon wheat and iron. What he meant was that wheat is a symbol of agriculture, and when men took to agriculture and wheat diet they broke up their old tribal relations, which were partly communistic, and developed individualism and private property. At the same time agriculture called for tools and machines, of which iron is a symbol; but these tools and machines are capital. Agriculture, individualism, tools, capital were, according to Rousseau's ideas, the causes of inequality. He was, in a certain way, correct, as we have already seen by our own analysis of the facts of the social order. When human society reached the agricultural stage machinery became necessary. Capital was far more important than on the hunting or pastoral stage, and the inequalities of men were devel-
