ceptivity of whatever form the State decides to impress. Whether submissiveness be or be not part of the nature which the incorporated society proposes to give its units, it can not enforce its plans without either finding or creating submissiveness. Whether avowedly or not, part of the desired character must be readiness in each citizen to submit, or make his children submit, to a discipline which some or many citizens determine to impose. There may be men who think it a trait of high humanity thus to deliver over the formation of its nature to the will of an aggregate mostly formed of inferior units. But with such we will not argue.
One further necessary implication is that either there exists no natural process by which citizens are in course of being molded, or else that this natural process should be superseded by an artificial one. To assert that there is no natural process is to assert that, unlike all other beings, which tend ever to become adapted to their environments, the human being does not tend to become adapted to his environment—does not tend to undergo such changes as fit him for carrying on the life which circumstances require him to lead. Any one who says this must say that the varieties of mankind have arisen without cause; or else have been caused by governmental action. Any one who does not say this must admit that men are in course of being naturally adjusted to the requirements of a developed social state; and if he admits this, he will hesitate before he asserts that they may be better adjusted artificially.
Let us pass now from these most abstract aspects of the matter to more concrete aspects.
It is decided to create citizens having forms fit for the life of their society. Whence must the conception of a fit form be derived? Men inherit not only the physical and mental constitutions of their ancestors, but also, in the main, their ideas and beliefs. The current conception of a desirable citizen must therefore be a product of the past, slightly modified by the present; and the proposal is that past and present shall impose their conception on the future. Any one who takes an impersonal view of the matter can scarcely fail to see in this a repetition, in another sphere, of follies committed in every age by every people in respect of religious beliefs. In all places and in all times, the average man holds that the creed in which he has been brought is the only true creed. Though it must be manifest to him that necessarily in all cases but one, such beliefs, held with confidence equal to that which he feels, are false; yet, like each of the others, he is certain that his belief is the exception. A confidence no less absurd, is shown by those who would impose on the future their ideal citizen. That conceived type which the needs of past and present times have generated, they do not doubt would be a type
