e
of the movement. In reality its chief interest was in progress and
in social progress. The seeming antisocial philosophy was a somewhat
transparent mask for an impetus toward a wider and freer society--toward
cosmopolitanism. The positive ideal was humanity. In membership in
humanity, as distinct from a state, man's capacities would be liberated;
while in existing political organizations his powers were hampered and
distorted to meet the requirements and selfish interests of the
rulers of the state. The doctrine of extreme individualism was but the
counterpart, the obverse, of ideals of the indefinite perfectibility of
man and of a social organization having a scope as wide as humanity.
The emancipated individual was to become the organ and agent of a
comprehensive and progressive society.

The heralds of this gospel were acutely conscious of the evils of the
social estate in which they found themselves. They attributed these
evils to the limitations imposed upon the free powers of man. Such
limitation was both distorting and corrupting. Their impassioned
devotion to emancipation of life from external restrictions which
operated to the exclusive advantage of the class to whom a past feudal
system consigned power, found intellectual formulation in a worship
of nature. To give "nature" full swing was to replace an artificial,
corrupt, and inequitable social order by a new and better kingdom of
humanity. Unrestrained faith in Nature as both a model and a working
power was strengthened by the advances of natural science. Inquiry
freed from prejudice and artificial restraints of church and state had
revealed that the world is a scene of law. The Newtonian solar system,
which expressed the reign of natural law, was a scene of wonderful
harmony, where every force balanced with every other. Natural law would
accomplish the same result in human relations, if men would only get rid
of the artificial man-imposed coercive restrictions.

Education in accord with nature was thought to be the first step in
insuring this more social society. It was plainly seen that economic
and political limitations were ultimately dependent upon limitations of
thought and feeling. The first step in freeing men from external chains
was to emancipate them from the internal chains of false beliefs and
ideals. What was called social life, existing institutions, were too
false and corrupt to be intrusted with this work. How could it
be expected to und