then there is no social science. It is a question of expediency whether there shall be two Houses in the Legislature or one; whether the Cabinet ministers shall have seats in Congress; whether men shall work ten hours a day or eight; whether we should use more or less paper money inside the requirement of the country; whether university education should be based on Greek; whether women should have the suffrage; and so on. If all the questions of social science are of this nature, there is no social science; there is nothing to find out. All that can be said is: "Go on and try it"; and the people who have "views" may be listened to if they show what they think to be the advantages of one or another arrangement.
In truth, however, the field of expediency is very circumscribed. It is surrounded by the domain of forces, so that when we seem most free to adopt such plans as we please, we find ourselves actually controlled by facts in the nature of man and of the earth, and we find that it is the sum of our wisdom to find out those facts and to range ourselves under them and in obedience to them. Then our science and our art have their proper places and fall into due relation to each other.
Thus we come to this: that there is no liberty for the intelligent man as an individual, or in voluntary co-operation with others, except in intelligent obedience to the laws of right living. His first task is to know the world in which he finds himself. He must work and he must study. He is not turned out to riot in self-indulgence because he is free; he must conform to the conditions in which he finds himself. He must obey. When he has broken all the bonds of old institutions, of superstition and human tyranny, he wakes to find that he can have no liberty unless he subdues himself; labor and self-control are the conditions of welfare. He must not
