which would be satisfactory to socialists. The definitions are substantially alike. Not one of them contains an idea; that is to say, not one of them expresses a true definition, if by a definition is understood the expression in language of a single complete and well-rounded concept. An aspiration for better things is common to all philosophies and systems; it is not a definition of any one. It is a diffused sentiment and nothing more. These definitions, however, are all true to the reality of the case in one respect; they are all attempts to bring within the compass of a formula what is really a nebulous state of mind with respect to the phenomena of human society. The only positive characteristic of this state of mind is that it is one of disapproval and dislike. The suggestion of contrast with some other phenomena which would be approved and liked is, of course, a dispersion of thought to the infinite variety of subjective phantasms which might float in the imagination of an indefinite number of men. The point is, for the present purpose, that all this belongs on the side of motives, purposes, hopes, intentions, ideals, and has nothing to do with realities, forces, laws, consequences, facts, conditions, relations. The science of society finds its field in exploring the latter; it has nothing at all to do with the former. This is why it is true, although socialists are annoyed by the assertion, that socialism is not a subject for discussion by serious students of the science of society. An economist or sociologist who discusses socialism is like a physicist who discusses Jules Verne's novels. He does not prove his own breadth of mind; he proves that he does not understand the domain of his own vocation.
Poetry and other forms of the fine arts express sentiments, states of mind, and emotional reactions on experience. As new stimuli they affect the imagination
