ts.
Again we know that an animal or a vegetable species may differ from its competitors by having two qualities, one of which is of great advantage to it; while the other is unimportant, perhaps even slightly injurious, and that the former of these qualities will make the species succeed in spite of its having the latter: the survival of which will then be no proof that it is beneficial. Similarly the struggle for existence has kept alive many qualities and habits in the human race which were in themselves of no advantage, but which are associated by a more or less permanent bond with others that are great sources of strength. Such instances are found in the tendency to an overbearing demeanour and a scorn for patient industry among nations that owe their advance chiefly to military victories; and again in the tendency among commercial nations to think too much of wealth and to use it for the purposes of display. But the most striking instances are found in matters of organization; the excellent adaptation of the system of caste for the special work which it had to do, enabled it to flourish in spite of its great faults, the chief of which were its rigidity, and its sacrifice of the individual to the interests of society, or rather to certain special exigencies of society.
Passing over intermediate stages and coming at once to the modern organization of the Western world, we find it offering a striking contrast, and a no less striking resemblance, to the system of caste. On the one hand, rigidity has been succeeded by plasticity: the methods of industry which were then stereotyped, now change with bewildering quickness; the social relations of classes, and the position of the individual in his class, which were then definitely fixed by traditional rules, are now perfectly variable and change their forms with the changing circumstances of the day. But on the other hand, the sacrifice of the individual to the exigencies of society as regards the production of material wealth seems in some respects to be a case of atavism, a reversion to conditions which prevailed in the far-away times of the rule of caste. For the division of labour between the different ranks of industry and between different individuals in the same rank is so thorough and uncompromising, that the real interests of the producer are sometimes in danger of being sacrificed for the sake of increasing the addition which his work makes to the aggregate production of material wealth.
4. Adam Smith, while insisting on the general advantages of that minute division of labour and of that subtle industrial organization which were being developed with unexampled rapidity in his time, was yet careful to indicate many points in which the system failed, and many incidental evils which it involved. (3) But many of his followers with less philosophic insight, and in some cases with less real knowledge of the world, argued boldly that whatever is, is right. They argued for instance that, if a man had a talent for managing business, he would be surely led to use that talent for the benefit of mankind: that meanwhile a like pursuit of their own interests would lead others to provide for his use such capital as he could turn to best account; and that his own interest would lead him so to arrange those in his employment that everyone should do the highest work of which he was capable, and no other; and that it would lead him to purchase and use all machinery and other aids to production, which could in his hands contribute more than the equivalent of their own cost towards supplying the wants of the world.
This doctrine of natural organization contains more truth of the highest importance to humanity than almost any other which is equally likely to evade the comprehension of those who discuss grave social problems without adequate study: and it had a singular fascination for earnest and thoughtful minds. But its exaggeration worked much harm, especially to those who delighted most in it. For it prevented them from seeing and removing the evil that was intertwined with the goo