secure the attention it deserves. As a social reformer, he cautions the members of the co-operative societies "that the permanent ameliorations of the social state of the population can never be brought about, only by improvements in the machinery of exchange. No doubt, in the world of competition, exchange has contributed in a very great degree to produce that enormous inequality in the distribution of the proceeds of human labour whence flows the ever-fresh stream of social evil. The struggle for existence, that stern but beneficent instrument of natural progress, is continued by the maxims of the exchange mart into the higher world of reasonable life, realisable on our planet by man alone; where the natural principle of struggle should be superseded by the supernatural principle of harmony; that fitting of every activity into its true place which Plato, in his immortal work on the Republic, has shown to constitute the essence of justice. In this higher order, when the gain made from other men's labours will cease to be the prevalent motive of human action, exchange must fall from the high position assumed by it in the present embryo stage of cooperative effort. Its place will be filled by the more mature form of association, where men are thought of more than things. The collective workshop, assuring to the worker the equitable apportionment of the proceeds of his work; the collective ownership of the land, preserving the common heritage of mankind--the earth-from private appropriation, and, as the natural consequence and complement of their joint ownership, the associated house will gradually supplant in