ial reforms, but in a radical reorganization
of society, beginning at the very foundation, private property, and
which will be so profound that it will truly constitute a social
revolution.

It is in this sense that Galileo accomplished a scientific revolution;
for he did not confine himself to reforms of the astronomical system
received in his time, but he radically changed its fundamental lines.
And it is in this same sense that Jacquart effected an industrial
revolution, since he did not confine himself to reforming the hand-loom,
as it had existed for centuries, but radically changed its structure and
productive power.

Therefore, when socialists speak of socialism as _revolutionary_, they
mean by this to describe the programme to be realized and the final goal
to be attained and not--as M. Garofalo, in spite of the dictionary,
continues to believe--the method or the tactics to be employed in
achieving this goal, the social revolution.

And right here appears the profound difference between the method of
sentimental socialism and that of scientific socialism--henceforth the
only socialism in the civilized world--which has received through the
work of Marx, Engels and their successors that systematic form which is
the distinctive mark of all the _evolutionary_ sciences. And that is why
and how I have been able to demonstrate that contemporary socialism is
in full harmony with the scientific doctrine of evolution.

Socialism is in fact evolutionary, but not in the sense that M. Garofalo
prefers of "waiting patiently until the times shall be ripe" and until
society "shall organize _spontaneously_ under the new economic
arrangement," as if science necessarily must consist in Oriental
contemplation and academic Platonism--as it has done for too
long--instead of investigating the conditions of actual, every-day
life, and applying its inductions to them.

Certainly, "science for the sake of science," is a formula very
satisfactory to the avowed conservatives--and that is only logical--and
also to the eclectics; but modern positivism prefers the formula of
"science for life's sake" and, therefore, thinks that "the ripeness of
the times" and "the new economic arrangement" will certainly not be
realized by spontaneous generation and that therefore it is necessary to
act, in harmony with the inductions of science, in order to bring this
realization to pass.

To act, but _how_?

There is the question of methods and tac