that is going to take place--in the future. And that change is the
very stuff of which life consists (not that change is taking place
at this moment, but that this moment is change), that means another
revolution in the world of thought, and it gives to life a fresh
meaning. No one has, as it appears to me, placed such emphasis upon
this as has Henri Bergson. It is not that he emphasizes the mere fact
of the evolution of society and of all human relations. That, he, and
we, may well take for granted. It has surely been amply demonstrated
and illustrated by writers as widely separated in their interpretation
of social evolution as Herbert Spencer and Karl Marx. But with the
further thought in mind that, alike in the lowliest physical organism
or in the most complex social organism, life itself is change, we view
every problem of life from another angle. To see life steadily and
see it whole is one stage. Bergson bids us see life on the move, ever
changing, growing, evolving, a creation new every moment.

For students of society this means that we are to aim at the
understanding of social processes, rather than stop short with the
consideration of facts; facts are to be studied because they go
to make up processes. We are not to stop short with the study of
conditions, but go on to find out what tendencies certain conditions
encourage. All social and industrial questions therefore are to be
interpreted in their dynamic rather than in their static aspects.

In the Labor Museum of Hull House is shown a very ingenious diagram,
representing the development on the mechanical side of the process of
spinning, one of the oldest of the arts. It consists of a strip of
cardboard, about a yard long, marked off into centuries and decades.
From 2000 B.C. up to A.D. 1500 the hand spindle was the only
instrument used. From 1500 up to the middle of the eighteenth century