Part II, each order of functionaries and each group of producers,

severally performing some action or making some article not for direct satisfaction of their own needs but for satisfaction of the needs of fellow-citizens in general, otherwise occupied, can continue to do this only so long as the expenditures of effort and returns of profit are approximately equivalent. Social organs, like individual organs, remain stationary if there come to them normal proportions of the commodities produced by the society as a whole. If because the demands made on an industry or profession are unusually great, those engaged in it make excessive profits, more citizens flock to it and the social structure constituted by its members grows; while decrease of the demands and therefore of the profits, either leads its members to choose other careers or stops the accessions needful to replace those who die, and the structure dwindles. Thus is maintained that proportion among the powers of the component parts which is most conducive to the welfare of the whole.

And now mark that the primary condition to achievement of this result is fulfillment of contract. If from the members of any part payment is frequently withheld, or falls short of the promised amount, then, through ruin of some and abandonment of the occupation by others, the part diminishes; and if it was before not more than competent to its duty, it now becomes incompetent, and the society suffers. Or if social needs throw on some part great increase of function, and the members of it are enabled to get for their services unusually high prices; fulfillment of the agreements to give them these high prices, is the only way of drawing to the part such additional number of members as will make it equal to the augmented demands. For citizens will not come to it if they find the high prices agreed upon are not paid.

Briefly, then, the universal basis of co-operation is the proportioning of benefits received to services rendered. Without this there can be no physiological division of labor; without this there can be no sociological division of labor. And since division of labor, physiological or sociological, profits the whole and each part; it results that on maintenance of the arrangements necessary to it, depend both special and general welfare. In a society such arrangements are maintained only if bargains, overt or tacit, are carried out. So that beyond the primary requirement to harmonious co-existence in a society, that its units shall not directly aggress on one another; there comes this secondary requirement, that they shall not indirectly aggress by breaking agreements.

§ 54. But now we have to recognize the fact that complete fulfillment of these conditions, original and derived, is not enough. Social co-operation may be such that no one is impeded in the obtainment of the normal return for effort, but contrariwise is aided by equitable exchange of services; and yet much may remain to be achieved. There is a theoretically possible form of society, purely industrial in its activities, which, though approaching nearer to the moral ideal in its code of conduct than any society not purely industrial, does not fully reach it.

For while industrialism requires the life of each citizen to be such that it may be carried on without direct or indirect aggressions on other citizens, it does not require his life to be such that it shall directly further the lives of other citizens. It is not a necessary implication of industrialism, as thus far defined, that each, beyond the benefits given and received by exchange of services, shall give and receive other benefits. A society is conceivable formed of men leading perfectly inoffensive lives, scrupulously fulfilling their contracts, and efficiently rearing their offspring, who yet, yielding to one another no advantages beyond those agreed upon, fall short of that highest degree of life which the gratuitous rendering of services makes possible. Daily experiences prove that every one would suffer many evils and lose many goods did none give him unpaid assistance. The life of each would be more or less damaged had he to meet all contingencies single-handed. Further, if no one did for his fellows anything more than was required by strict performance of contract, private interests would suffer from the absence of attention to public interests. The limit of evolution of conduct is consequently not reached, until, beyond avoidance of direct and indirect injuries to others, there are spontaneous efforts to further the welfare of others.

It may be shown that the form of nature which thus to justice adds beneficence, is one which adaption to the social state produces. The social man has not reached that harmonization of constitution with conditions forming the limit of evolution, so long as there remains space for the growth of faculties which, by their exercise, bring positive benefit to others and satisfaction to self. If the presence of fellow-men, while putting certain limits to each man's sphere of activity, opens certain other spheres of activity in which feelings, while achieving their gratifications, do not diminish, but add to the gratifications of others, then such spheres will inevitably be occupied. Recognition of this truth does not, however, call on us to qualify greatly that conception of the industrial state above set forth, since sympathy is the root of both justice and beneficence.

§ 55. Thus the sociological view of Ethics supplements the physical, the biological, and the psychological views, by disclosing those conditions under which only associated activities can be so carried on, that the complete living of each consists with, and conduces to, the complete living of all.

At first the welfare of social groups, habitually in antagonism with other such groups, takes precedence of individual welfare; and the rules of conduct which are authoritative for the time being, involve incompleteness of individual life that the general life may be maintained. At the same time the rules have to enforce the claims of individual life as far as may be, since on the welfare of the units the welfare of the aggregate largely depends.

In proportion as societies endanger one another less, the need for subordinating individual lives to the general life, decreases; and with approach to a peaceful state, the general life, having from the beginning had furtherance of individual lives as its ultimate purpose, comes to have this as its proximate purpose.

During the transitional stages there are necessitated successive compromises between the moral code which asserts the claims of the society _versus_ those of the individual, and the moral code which asserts the claims of the individual _versus_ those of the society. And evidently each such compromise, though for the time being authoritative, admits of no consistent or definite expression.

But gradually as war declines--gradually as the compulsory co-operation needful in dealing with external enemies becomes unnecessary, and leaves behind the voluntary co-operation which effectually achieves internal sustentation, there grows increasingly clear the code of conduct which voluntary co-operation implies. And this final permanent code alone admits of being definitely formulated, and so constituting ethics as a science in contrast with empirical ethics.

The leading traits of a code, under which complete living through voluntary co-operation is secured, may be simply stated. The fundamental requirement is that the life-sustaining actions of each shall severally bring him the amounts and kinds of advantage naturally achieved by them, and this implies firstly that he shall suffer no direct aggressions on his person or property, and, secondly, that he shall suffer no indirect aggressions by breach of contract. Observance of these negative conditions to voluntary co-operation having facilitated life to the greatest extent by exchange of services under agreement, life is to be further facilitated by exchange of services beyond agreement: the highest life being reached only when, besides helping to complete one another's lives by specified reciprocities of aid, men otherwise help to complete one another's lives.