nearly so fantastic as it seems. Even if we could all have bread for nothing, we should not want more than a quite limited amount. As things are, the cost of bread to the rich is so small a proportion of their income as to afford practically no check upon their consumption; yet the amount of bread that they consume could easily be supplied to the whole population by improved methods of agriculture (I am not speaking of war-time). The amount of food that people desire has natural limits, and the waste that would be incurred would probably not be very great. As the Anarchists point out, people at present enjoy an unlimited water supply but very few leave the taps running when they are not using them. And one may assume that public opinion would be opposed to excessive waste. We may lay it down, I think, that the principle of unlimited supply could be adopted in regard to all commodities for which the demand has limits that fall short of what can be easily produced. And this would be the case, if production were efficiently organized, with the necessaries of life, including not only commodities, but also such things as education. Even if all education were free up to the highest, young people, unless they were radically transformed by the Anarchist regime, would not want more than a certain amount of it. And the same applies to plain foods, plain clothes, and the rest of the things that supply our elementary needs.
I think we may conclude that there is no technical impossibility in the Anarchist plan of free sharing.
But would the necessary work be done if the individual were assured of the general standard of comfort even though he did no work?
Most people will answer this question unhesitatingly in the negative. Those employers in particular who are in the habit of denouncing their employes as a set of lazy, drunken louts, will feel quite certain that no work could be got out of them except under threat of dismissal and consequent starvation. But is this as certain as people are inclined to sup-