ism. For if our economic interests are made up of our variable concepts of those interests, then as the master key to social processes the theory fails. That theory assumes that men are capable of adopting only one version of their interest, and that having adopted it, they move fatally to realize it. It assumes the existence of a specific class interest. That assumption is false. A class interest can be conceived largely or narrowly, selfishly or unselfishly, in the light of no facts, some facts, many facts, truth and error. And so collapses the Marxian remedy for class conflicts. That remedy assumes that if all property could be held in common, class differences would disappear. The assumption is false. Property might well be held in common, and yet not be conceived as a whole. The moment any group of people failed to see communism in a communist manner, they would divide into classes on the basis of what they saw.
In respect to the existing social order Marxian socialism emphasizes property conflict as the maker of opinion, in respect to the loosely defined working class it ignores property conflict as the basis of agitation, in respect to the future it imagines a society without property conflict, and, therefore, without conflict of opinion. Now in the existing social order there may be more instances where one man must lose if another is to gain, than there would be under socialism, but for every case where one must lose for another to gain, there are endless cases where men simply imagine the conflict because they are uneducated. And under socialism, though you
