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We think nowadays quite serenely of schemes for the treatment of the nation's health as one whole, where our fathers considered illness as a blend of accident with special providences; we have systematised the community's water supply, education, and all sorts of once chaotic services, and Germany and our own infinite higgledy-piggledy discomfort and ugliness have brought home to us at last even the possibility of planning the extension of our towns and cities.
Not one dollar is being spent that represents the community's voluntary contribution to the welfare of its child life or to the future well-being of humanity. And why? Just because we are a Democracy. Just because our action must be the united action of many, representing the average intelligence of the entire governmental unit and not that of its most intelligent members.
Nor will they grant any additional right after forty years of payments or any other term, but, on the contrary, as the land rises, through the community's efforts they would undoubtedly see to it that rent was correspondingly increased. Socialists demand, not penalties against landlordism, but the community appropriation of rent whether it is in the hands of the actual farmer or landlord.
They discussed the question, pro and con, with many another that bore on the folk this strange and inexplicable imprisonment, the huge flame at the center of the community's life, the probable intentions of their captors, and the terrifying rows of headless skeletons. "What those mean I don't know," said Stern.
Arnot's dishonored clerk disappearing from their premises, after their curt refusal of his services. The community's thoughts and wary eyes followed him only sufficiently long to be sure that he committed no further depredations, and then he was forgotten, or remembered only as a danger, or an annoyance, happily escaped.
The existence, in the individual, of desires, other than those of the community, wakes the individual to some consciousness of his individual existence. The effort to secure the fulfilment of those desires increases still further his self-consciousness, for he resorts to powers which are not exercised solely in the interests of the community, as are the powers of the community's god.
This somewhat idealized and diagrammatic outline of the development and nature of domestic service comes nearest being true for that cultural stage which was here been named the "quasi-peaceable" stage of industry. At this stage personal service first rises to the position of an economic institution, and it is at this stage that it occupies the largest place in the community's scheme of life.
Upon the many intermediate degrees of advance and decline, however, between these two extremes of civilisation, specific institutions for the instruction of youth arise, each in some way an artificial substitute, or at least a would-be accelerant, for the apprenticeship of imitation in the school of experience and the community's tradition, which we term a school in the restricted and pedagogic sense.
The service by which it is sought to conciliate supernatural agencies in the primitive cults is not an industrially profitable employment of the community's time and effort.
Recalling once more that the canon of life whereby folk are gentlefolk sums itself up in the requirements of pecuniary waste and personal futility, and that these requirements are indefinitely extensible, at the same time that the management of the community's industry by investment for a profit enables the owners of invested wealth to divert to their own use the community's net product, wherewith to meet these requirements, it follows that the community at large which provides this output of product will be allowed so much as is required by their necessary standard of living, with an unstable margin of error in the adjustment.
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