our great-grandchildren.

It is tempting to dream of a new Renaissance, under which the life of
reason will at last be the life of mankind. Though there is little sign
of improvement in human nature, a favourable conjunction of
circumstances may bring about a civilisation very much better than ours
to-day. For a time, at any rate, war may be practically abolished, and
the military qualities may find another and a less pernicious outlet.
'Sport,' as Santayana says, 'is a liberal form of war stripped of its
compulsions and malignity; a rational art and the expression of a
civilised instinct.' The art of living may be taken in hand seriously.
Some of the ingenuity which has lately been lavished on engines of
destruction may be devoted to improvements in our houses, which should
be easily and cheaply put together and able to be carried about in
sections; on labour-saving devices which would make servants
unnecessary; and on international campaigns against diseases, some of
the worst of which could be extinguished for ever by twenty years of
concerted effort. A scientific civilisation is not impossible, though we
are not likely to live to see it. And, if science and humanism can work
together, it will be a great age for mankind. Such hopes as these must
be allowed to float before our minds: they are not unreasonable, and
they will help us to get through the twentieth century, which is not
likely to be a pleasant time to live in.

Some writers, like Mr. H.G. Wells, recognising the danger which
threatens civilisation, have suggested the formation of a society for
mutual encouragement in the higher life. Mr. Wells developed this idea
in his 'Modern Utopia.' He contemplated a brotherhood, like the
Japanese Samurai, living by a Rule, a kind of lay monastic order, who
should endeavour to live in a perfectly rational and wholesome manner,