s increasing in population has a right
to expel the inhabitants of another country to make room for its own
emigrants is surely untenable. If it justifies war at all, it sanctions
a war of extermination, which would attain its objects most completely
by massacring girls and young women. The pressure of population is a
real cause of war; but the moral is, not that war is right, but that a
nation must cut its coat according to its cloth, and limit its numbers.

Unless we justify wars of extermination, war has no biological sanction,
and Christianity is not flying in the face of nature by condemning it.
On the contrary, by condemning every form of parasitism, it indicates
the true path of evolution. It is equally right in rejecting the purely
economic valuation of human goods. The 'economic man' does not exist in
nature; he is a fictitious creature who is responsible for a great deal
of social injustice. Some modern economists, like Mr. Hobson, would
substitute for the old monetary standards of production and distribution
an attempt to estimate the 'human costs' of labour. Creative work
involving ingenuity and artistic qualities is not 'costly' at all,
unless the hours of labour, or the nervous strain, exceed the powers of
the worker. More monotonous work is not costly to the worker if the
day's labour is fairly short, or if some variety can be introduced. The
human cost is greatly increased if the worker thinks that his labour is
useless, or that it will only benefit those who do not deserve the
enjoyment of its fruits. Work which only produces frivolous luxuries is
and ought to be unwelcome to the producer, even if he is well paid. It
must also be emphasised that worry and anxiety take the heart out of a
man more than anything else. Security of employment greatly reduces the
'human cost' of labour. These considerations are comparatively new in
political economy. They change it from a highly abstract science into a
study of the conditions of human welfare as affected by social
organisation. The change is a victory for the ideas of Buskin and
Morris, though not necessarily for the practical remedies for social
maladjustments which they propounded. It brings political economy into
close relations with ethics and religion, and should induce economists
to consider carefully the contribution which Christianity makes to the
solution of the whole problem. For Christianity has its remedy to
propose, and it is a solution of the pro