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modified form. At the same time this civilization has cost mankind many inconveniences and it has, in many respects, involved experiences which we do not like. It has subjected us to drill and discipline; the civilized man is disciplined in his feelings, modes of action, the use of his time, his personal relations, and in all his rights and duties. As civilization goes on the necessity grows constantly more imperative that any man who proposes to pass his life in the midst of a civilized society must find a place in its organization and conform to its conditions. At the same time the civilized man, instead of living instinctively, as his ancestors did only a few centuries ago, has become a rationalizing animal. He reflects and deliberates; he makes deductions and generalizations.

For a century at least he has been fed with a literature saturated with tremendous dogmas about the rights of man, liberty, etc., etc.—dogmas which are adequate to furnish a foundation for unlimited political, economic, and social speculation. The facts of the social order do not correspond with the deductions from these great dogmas. Consequently we have a whole literature of denunciation; of social theory to span the gap between the two; of superficial scholarship about primitive property; of sentimental lamentation and aspiration. In all this there is no apparent appreciation of the difference between what is natural law and what is human institution; what is fruitful investigation of facts and what is idle romancing; and the reigning confusion is shown best of all by the way in which the most powerful and legitimate engines of scientific advance are confused with the abuses of generalization and speculation, and all thrown away together, while whims and fads are eagerly seized, if they have only the ethical or statistical varnish.