fidence in his experience and will not note the differences in the cases. Throughout the business world this observation forces itself on our attention.
I have gathered these observations together in order to lead up to a more correct apprehension, as I think, of the purpose and achievement which we have a right to expect from civilization. Civilization does nothing but open chances. It does nothing to guarantee their advantageous effect. Between the chance and its effect lies the all-important question: what will he do with it? Personal liberty is nothing but a name for a series of chances, or for a life to which chances have access; civil liberty is nothing but social security for such use of the chances, within the limits which are set by the criminal law, as the subject of them sees fit to make. Neither affords any security that the use will be a wise one or that it will issue in a result which the individual will later regard with satisfaction. If he gets his liberty he must take his responsibility; for he may be assured that if he finds any one else to take the responsibility, he will speedily lose the liberty and with it the chances.
The sanctions of virtue and wisdom are, therefore, all the time increasing, and above all they are all the time increasing for the mass of mankind. It must be reiterated over and over again, that it is the greatest of all delusions to suppose that we can make what we call gains without meeting with attendant ills. The added power which mankind has won within a century or two brings with it all the peril of the alternative which has been described for each of us and for our society. We take the new powers and opportunities at the peril of correctly understanding them and using them. If the masses are to take the social power, they will have to look to themselves how they use it. No revolution in
