every worker) than it is to-day by
those who toil and who are so poorly paid, and, besides this, the
progress of science applied to industry will render human labor less and
less toilsome.

Individuals will apply themselves to work, although the wages or
remuneration cannot be accumulated as private wealth, because if the
normal, healthy, well-fed man avoids excessive or poorly rewarded labor,
he does not remain in idleness, since it is a physiological and
psychological necessity for him to devote himself to a daily occupation
in harmony with his capacities.

The different kinds of sport are for the leisure classes a substitute
for productive labor which a physiological necessity imposes upon them,
in order that they may escape the detrimental consequences of absolute
repose and ennui.

The gravest problem will be to _proportion_ the remuneration to the
labor of each. You know that collectivism adopts the formula--to each
according to his labor, while communism adopts this other--to each
according to his needs.

No one can give, in _its practical details_, the solution of this
problem; but this impossibility of predicting the future even in its
slightest details does not justify those who brand socialism as a utopia
incapable of realization. No one could have, _a priori_, in the dawn of
any civilization predicted its successive developments, as I will
demonstrate when I come to speak of the methods of social renovation.

This is what we are able to affirm with assurance, basing our position
on the most certain inductions of psychology and sociology.

It cannot be denied, as Marx himself declared, that this second
formula--which makes it possible to distinguish, according to some,
anarchy from socialism--represents a more remote and more complex ideal.
But it is equally impossible to deny that, in any case, the formula of
collectivism represents a phase of social evolution, a period of
individual discipline which must necessarily precede communism.[8]

There is no need to believe that socialism will realize in their fulness
all the highest possible ideals of humanity and that after its advent
there will be nothing left to desire or to battle for! Our descendants
would be condemned to idleness and vagabondage if our immediate ideal
was so perfect and all-inclusive as to leave them no ideal at which to
aim.

The individual or the society which no longer has an ideal to strive
toward is dead or about to die.[9] T