look for new ways of living and new methods of human association with a
certain adventurous hopefulness.

Now, this second large class does not so much admit of subdivision into
two as present a great variety of intermediaries between two extremes. I
propose to give distinctive names to these extremes, with the very clear
proviso that they are not antagonised, and that the great multitude of
this second, anti-conservator class, this liberal, more novel class
modern conditions have produced falls between them, and is neither the
one nor the other, but partaking in various degrees of both. On the one
hand, then, we have that type of mind which is irritated by and
distrustful of all collective proceedings which is profoundly
distrustful of churches and states, which is expressed essentially by
Individualism. The Individualist appears to regard the extensive
disintegrations of the Normal Social Life that are going on to-day with
an extreme hopefulness. Whatever is ugly or harsh in modern
industrialism or in the novel social development of our time he seems to
consider as a necessary aspect of a process of selection and survival,
whose tendencies are on the whole inevitably satisfactory. The future
welfare of man he believes in effect may be trusted to the spontaneous
and planless activities of people of goodwill, and nothing but state
intervention can effectively impede its attainment. And curiously close
to this extreme optimistic school in its moral quality and logical
consequences, though contrasting widely in the sinister gloom of its
spirit, is the socialism of Karl Marx. He declared the contemporary
world to be a great process of financial aggrandisement and general
expropriation, of increasing power for the few and of increasing
hardship and misery for the many, a process that would go on until at
last a crisis of unendurable tension would be reached and the social
revolution ensue. The world had, in fact, to be worse before it could