property gives. Ruskin backs this up--"it is at the bottom of all
great mistakes; other passions do occasional good, but whenever
pride puts in its word...it is all over with the artist." The
hog-mind and its handmaidens in disorder, superficial brightness,
fundamental dullness, then cowardice and suspicion--all a part of
the minority (the non-people) the antithesis of everything called
soul, spirit, Christianity, truth, freedom--will give way more
and more to the great primal truths--that there is more good than
evil, that God is on the side of the majority (the people)--that
he is not enthusiastic about the minority (the non-people)--that
he has made men greater than man, that he has made the universal
mind and the over-soul greater and a part of the individual mind
and soul--that he has made the Divine a part of all.

Again, if a picture in economics is before him, Emerson plunges
down to the things that ARE because they are BETTER than they
are. If there is a row, which there usually is, between the ebb
and flood tide, in the material ocean--for example, between the
theory of the present order of competition, and of attractive and
associated labor, he would sympathize with Ricardo, perhaps, that
labor is the measure of value, but "embrace, as do generous
minds, the proposition of labor shared by all." He would go
deeper than political economics, strain out the self-factor from
both theories, and make the measure of each pretty much the same,
so that the natural (the majority) would win, but not to the
disadvantage of the minority (the artificial) because this has
disappeared--it is of the majority. John Stuart Mill's political
economy is losing value because it was written by a mind more "a
banker's" than a "poet's." The poet knows that there is no such
thing as the perpetual law of supply and demand, perhaps not of