has induced an exaggeration of the beneficial effects of greed and of the unfortunate results of sentiment, until there has resulted a philosophy which comes unwittingly to this, that greed is the great agent in the elevation of the human race and in the evolution of the universe.
I open a handbook of political economy,—the most typical and middling one I have at hand,—and there find some remarks of which I will here make a brief analysis. I omit qualifications, sops thrown to Cerberus, phrases to placate Christian prejudice, trappings which serve to hide from author and reader alike the ugly nakedness of the greed-god. But I have surveyed my position. The author enumerates "three motives to human action:
The love of self;
The love of a limited class having common interests and feelings with one's self;
The love of mankind at large."
Remark, at the outset, what obsequious title is bestowed on greed,—"the love of self." Love! The second motive is love. In place of "a limited class" put "certain persons," and you have a fair description. Taking "class" in the old-fashioned sense, a weak kind of love is described. In the sequel, there seems to be some haziness as to the delimitation of this motive. By the love of mankind at large, the author does not mean that deep, subconscious passion that is properly so called; but merely public-spirit, perhaps little more than a fidget about pushing ideas. The author proceeds to a comparative estimate of the worth of these motives. Greed, says he, but using, of course, another word, "is not so great an evil as is commonly sup-
