the capital and skill he has to exercise. And who will deny that unless it were for the increased reward for the higher labour, by the exercise of ingenuity, of commercial foresight, &c., this higher labour would be chosen by no one? The life of an employer or capitalist is a more anxious one than that of the men he employs. Unless it were possible for the few to make fortunes, inventions would cease, commerce would languish, and there would be a slow relapse of society into listless or violent barbarism.

It is the inequalities of this world that rouse into activity either the cupidity or ambition of men, and stimulate them to steady, persistent action after an object in life, the object in the majority of cases being some form of self-distinction. You may call this selfishness; I call it human nature. But call it what you will, all history teaches us that no matter how noble may be the aim of statesmen, inventors, philosophers, or merchants, the legitimate hope that sustains them in the pursuit of their aim is the hope not only that what they are striving after will be attained by some one, but that it will be attained by them. Every successful man, every man who has wished to be successful, will, if honest, admit that it is this highest form of selfishness that sustained them in the struggle, and was the incentive that made them eventually succeed in their enterprise; and to increase the number of these men, we want a science to show mankind that their present miseries are remediable; we want to send all men forth in the battle of life not only with a belief in progress, but the hope within them that they aid in the work, and that, by their own