y and
these assumptions of social fact to pass unchallenged.

Let us notice some distinctions which are of prime importance to a
correct consideration of the subject which we intend to treat.

Certain ills belong to the hardships of human life. They are natural.
They are part of the struggle with Nature for existence. We cannot
blame our fellow-men for our share of these. My neighbor and I are both
struggling to free ourselves from these ills. The fact that my neighbor
has succeeded in this struggle better than I constitutes no grievance
for me. Certain other ills are due to the malice of men, and to the
imperfections or errors of civil institutions. These ills are an object
of agitation, and a subject for discussion. The former class of ills is
to be met only by manly effort and energy; the latter may be corrected
by associated effort. The former class of ills is constantly grouped
and generalized, and made the object of social schemes. We shall see,
as we go on, what that means. The second class of ills may fall on
certain social classes, and reform will take the form of interference
by other classes in favor of that one. The last fact is, no doubt, the
reason why people have been led, not noticing distinctions, to believe
that the same method was applicable to the other class of ills. The
distinction here made between the ills which belong to the struggle for
existence and those which are due to the faults of human institutions
is of prime importance.

It will also be important, in order to clear up our ideas about the
notions which are in fashion, to note the relation of the economic to
the political significance of assumed duties of one class to another.
That is to say, we may discuss the question whether one class owes
duties to another by reference to the economic effects which will be
produced on the classes and society; or we may discuss the political
expediency of formulating and enforcing rights and duties respectively
between the parties. In the former case we might assume that the givers
of aid were willing to give it, and we might discuss the benefit or
mischief of their activity. In the other case we must assume that some
at least of those who were forced to give aid did so unwillingly. Here,
then, there would be a question of rights. The question whether
voluntary charity is mischievous or not is one thing; the question
whether legislation which forces one man to aid another is right and
wise, as well