the Society in which we always find him is either a phase of, or is related to, the business from which he never retires. Is it not likely that if we apply ourselves to the means and methods he employs in the gaining of a living we shall learn that Society and Government are outgrowths of that process? Perhaps, after all, these institutions have their roots in economics. It is a plausible hypothesis at any rate.
The objection has been raised that the human being is far too complex to be treated only as a living creature. Other species that inhabit the earth are also on the constant prowl for the means of existence and they do not have anything like what we call Society and Government; the best they do in the way of socializing is a herd or a school or a flock, which are entirely different organizations from those which are formalized. This objection, however, stems from that limited and unreal definition of "economic man" which describes his life purpose as the mere acquisition of food, raiment, and shelter. Such a man does not exist, or exists only under the compulsion of necessity. To man, unlike other living creatures, the "making of a living" only begins with providing the necessaries, for he is so constituted that once that problem is solved, or even before it is fully solved, his imagination gives rise to other desires which, when gratified, give rise to still other desires and so on ad infinitum. His job of "living" has no fixed perimeter. Yet, the satisfaction of every desire that springs from his fancy involves the same means and methods that he employs in securing the necessaries. The book and the violin come into being by processes that are in essence the same as those applied to the making of bread and clothes; everything man wants involves the machinery of production. Hence, the "economic man" is not a special kind of man, and though for purposes of study we may in our mental labora-
