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Updated: June 14, 2025
Consider the vast number of people in our present communities who are harsh, ugly, ineradically discourteous, selfish, or insolent the people whose lives are spent in diminishing the joy of the community in which not so much Providence as the absence of providence has placed them, in impeding that community's natural activity, in diminishing its total output of vital force.
To commence selling must be to go on selling. This, as a plan, included restitution to Aurora; but it meant also dissolution to the Grandissimes, for should their sold titles be pronounced bad, then the titles of other lands would be bad; many an asset among M. Grandissime's memoranda would shrink into nothing, and the meagre proceeds of the Grandissime estates, left to meet the strain without the aid of Aurora's accumulated fortune, would founder in a sea of liabilities; while should these titles, after being parted with, turn out good, his incensed kindred, shutting their eyes to his memoranda and despising his exhibits, would see in him only the family traitor, and he would go about the streets of his town the subject of their implacable denunciation, the community's obloquy, and Aurora's cold evasion.
It is quite possible that both suppositions have in them some elements of truth. As the belief in the powers of witches developed in form and theory, it came to draw within its radius more groups of people. In its earlier stages the attack upon the witch had been in part the community's way of ridding itself of a disreputable member.
Ways of action are fixed for him, and a range of performance comes to be his. In harmony with this range, suggestion is very fertile; but one learns after a time that there is a limit to its force beyond which individuals will not go. Suggestion, to be effective upon the many, must come from the sources which embody the community's religious and economic ideal.
The panic of 1873 had hit the town so hard, the community's punishment for its sins of inflation had been so drastic, that it had accepted meekly the rebuke implied in its designation as a one-horse town. In 1884 came another shock to confidence, and in 1893, still another earthquake, as though the knees of the proud must at intervals be humbled.
Invested capital yields income because it enjoys the usufruct of the community's technological knowledge; it has an effectual monopoly of this usufruct because this machine technology requires large material appliances with which to do its work; the interest of the owners of established industrial plant will not tolerate innovations designed to supersede these appliances.
As all men know, the exigencies of business will not tolerate production to supply the community's needs under these circumstances; although, as is equally notorious, these slack times, when production of goods is unadvisable on grounds of business expediency, are commonly times of wide-spread privation, "hard times," in the community at large, when the failure of the supply is keenly felt.
I liked the cowboy life and the careless method of the plains, but I've some girls growing up now, and I begin to see the whole business in a new light. I don't care to have my children live the life I've lived. Besides, what right have we to stand in the way of a community's growth? Suppose the new life is less picturesque than the old?
Escape from this confusion is to some extent secured by the fact that prayers to the community's god are offered by the community aloud, in public and as part of the public worship; and, consequently, with the object of securing the fulfilment of the desires of the community as a community.
However widely, or equally, or "fairly", it may be distributed, no general increase of the community's wealth can make any approach to satiating this need, the ground of which approach to satiating this need, the ground of which is the desire of every one to excel every one else in the accumulation of goods.
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