consciously sought were mainly personal. They were not seeking culture
or security or equity, and not attempting to create a community, those
early Quakers; but they sought with all their heart and mind after
prosperity, individual and communal; after vitality, morality and that
self-expression which is in the form of self-sacrifice or altruism in
"the service of others." The conscious mind of the Quaker fathers of
this community was other-worldly, except in the matters of business--of
which more later. That "spiritual" state of mind was intensely
individual. All the interests it regarded were of the self, conceived as
an inner, immaterial duplicate of the body, destined for heaven after
death, and now enjoying interchanges of experience, especially of
emotion and intelligence, with the Deity, during life.

It was a mind consciously framed to serve personal development, with no
thought of public or common interests. Yet subconsciously the Quaker was
acutely aware of common interests. A Quaker frequently uses the
expression "I feel myself in unity with them." Their doctrine of the
indwelling of the divine in every man made them quick to feel common
emotion. Their group-sympathy was lively and strong. They felt the
community, though they never thought upon it. Subconsciously, though not
consciously, they were public-spirited. They acted upon a fine social
spirit, thought they taught no social gospel.

"The supreme result of efficient organization,"[37] says Professor F.
H. Giddings, "and the supreme test of efficiency is the development of
the personality of the social man. If the man himself becomes less
social, less rational, less manly; if he falls from the highest type,
which seeks self-realization through a critical intelligence and
emotional control, to one of those lower types which manifest only the
primitive virtues of power; if he becomes unsocial, the social
organization, whatever its apparent merits, is failing to achieve its
supreme object. If, on the contrary, the man is becoming ever better as
a human being, more rational, more sympathetic, with an ever broadening
consciousness of kind, then, whatever its apparent defects, the social
organization is sound and efficient." Let us consider whether Quaker
Hill has met this test. It has been well organized. It has had definite
purposes. What has been the type of welfare enjoyed as a result? What
kind of man has emerged from almost two centuries of cultivation of