prizes of success and the heavier are the penalties of failure. This is illustrated in the competition of a large city as compared with that of a small one. Competition can no more be done away with than gravitation. Its incidence can be changed. We can adopt as a social policy, "Woe to the successful!" We can take the prizes away from the successful and give them to the unsuccessful. It seems clear that there would soon be no prizes at all, but that inference is not universally accepted. In any event, it is plain that we have not got rid of competition — i.e., of the struggle for existence and the competition of life. We have only decided that, if we cannot all have equally, we will all have nothing.
Competition does not guarantee results corresponding with merit, because hereditary conditions and good and bad fortune are always intermingled with merit, but competition secures to merit all the chances it can enjoy under circumstances for which none of one's fellow-men are to blame.
Now it seems to be believed that although competition produces wide grades of inequality, yet almsgiving, or forcible repartition of wealth, would not do so. Here we come to the real, great, and mischievous fallacy of the social philosophy which is in vogue. Whether there are great extremes of rich and poor in a society is a matter of very little significance; there is no ground for the importance which is attached to that fact in current discussion. It is constantly affirmed in one form or another that, although one man has in half a lifetime greatly improved his own position, and can put his children in a far better condition than that in which he started, nevertheless he has not got his fair share in the gains of civilization, because his neighbor, who started where he did, has become a millionaire. John, who is
