ating the possible ends for
which it may be valuable, can never be helpful toward the fundamental
solution of a problem. Nobody doubts that human progress is a worthy
aim, and no one denies that human happiness is a beautiful goal. Hence
we may evade the philosophical duty of proving through reasons that
they are justified ends. We take them for granted, and we only insist
that the one is not the other, and that it is utterly in vain to
measure the value of socialism with reference to these two ideals, as
long as we do not cleanly discriminate for which of the two socialism
can be valuable. In itself it may very well be that it is splendid
for human progress, but unfit for promoting human happiness, or that
it is powerless for the development of mankind, but most successful
for the increase of human joy.

Hence we ask at first only: how does the old or the new system serve
the progress of mankind? What this human progress means is clearly
interpreted by the history of five thousand years of civilization. It
is the history of the growing differentiation of human demands and
fulfilments. Every new stage in the culture of mankind developed new
desires and new longings from nature and from society, but it also
brought with it new means of satisfying the longings and fulfilling
the desires. The two belong most intimately together. The new means of
fulfilment stimulate new desires of intellect and emotion and will,
and the new desires lead to further means of their satisfaction. Thus
there is an incessant automatic enrichment, an endless differentiation,
a thousand new needs on the height of civilization where the primitive
race found a few elementary demands, and a thousand new schemes of
material technique and of social, institutional life where the lower
culture found all it needed with simple devices. It is an unfolding
not dissimilar to that which the plants and the animals have shown in
their organic life in the long periods of natural evolution. The
development from the infusors to the monkeys was such a steady
increase in the manifoldness of functions. The butterfly is as well
adjusted to its life conditions and as well off as the fish, and the
fish as well off as the elephant, and in the evolution of economic
civilization as in that of the kingdom of animals the advance does not
involve an increase of joy. Pain results from a lack of adjustment,
but not from a scarcity of functions. Hence if we strive for progress
a