matters which concern it much more vitally than they concern others, and government by a neutral authority embracing rival groups in all matters in which conflicting interests of groups come into play; lout always with the fixed principle that the functions of government are to be reduced to the bare minimum compatible with justice and the prevention of private violence. In such a world the present harmful outlets for the love of power would be closed. But the power which consists in persuasion, in teaching, in leading men to a new wisdom or the realization of new possibilities of happiness—this kind of power, which may be wholly beneficial, would remain untouched, and many vigorous men, who in the actual world devote their energies to domination, would in such a world find their energies directed to the creation of new goods rather than the perpetuation of ancient evils.
Envy, the third of the psychological causes to which we attributed what is bad in the actual world, depends in most natures upon that kind of fundamental discontent which springs from a lack of free development, from thwarted instinct, and from the impossibility of realizing an imagined happiness. Envy cannot be cured by preaching; preaching, at the best, will only alter its manifestations and lead it to adopt more subtle forms of concealment. Except in those rare natures