ty from which there was no escape, it was a great
advantage to be able to glorify it, to persuade ourselves that it was a
noble calling--in other words, a good in itself.

"Another example is found in the case of work. Work is a necessity as
imperious as war ever was. Looked at frankly and truthfully, work is a
disagreeable necessity and not a good in itself. Yet by persuading
ourselves that work is a blessing, that it is dignified and honorable,
our willingness to work is materially increased, and therefore the
process of adaptation is facilitated--in other words, progress is
accelerated. Among the most effective agencies for the promotion of
progress, therefore, must be included those which stimulate this power
of idealization. In short, he who in any age helps to idealize those
factors and forces upon which the progress of his age depends, is
perhaps the most useful man, the most powerful agent in the promotion of
human well-being, even though from the strictly realistic point of view
he only succeeds in making things appear other than they really are.
From the sociologist's point of view this is the mission of art and
preaching of all kinds."

The quotation from Professor Carver bears the impression of
incompleteness, or rather of suggestiveness. If "making a virtue of
necessity" is idealization, is not symbolism also a form of "make
believe." If the "ability to persuade oneself that what is necessary is
noble or dignified or honorable or pleasant," is exhibited on Quaker
Hill as a "most important psychic factor," so is also the idealization
of the commonplace the "making believe" that peace and plainness, that
simple, old-fashioned dress, and seventeenth century forms of speech are
spiritual and are serviceable to the believing mind. The power of
idealization is nowhere exhibited as a social force more clearly than in
a Quaker community. Professor Carver's word, "make believe," is most
accurate. Quakers act with all sincerity the drama of life, using
costume and artificial speech, and attaching to all conduct peculiar
mannerisms; casting over all action a special veil of complacent
serenity; all which are parts in their realization of the ideal of life.
Their fundamental principle is that the divine spirit dwells and acts in
the heart of every man; not in a chosen few, not in the elect only, but
in all hearts. Quaker Hill to this day acts this out, in that every
person in the community is known, thought upon, reck