The society of Christendom and especially of Western Christendom up to the explosion, which we call the Reformation, had been a society of owners: a Proprietarial Society. It was one in which there remained strong bonds between one class and another, and in which there was a hierarchy of superior and inferior, but not, in the main, a distinction between a restricted body of possessors and a main body of destitute at the mercy of the possessors, such as our society has become.

If we are to be happy, decent and secure of our souls: drink some kind of fermented liquor with one's food; go on the water from time to time; dance on occasions, and sing in a chorus.

Take the particular trick of false names. It seems to us particularly odious. We think when we show our contempt for those who use this subterfuge that we are giving them no more than they deserve. It is a meanness which we associate with criminals and vagabonds; a piece of crawling and sneaking...Men whose race is universally known, will unblushingly adopt a false name as a mask, and after a year or two pretend to treat it as an insult if their original and true name be used in its place.

The larger the unit of capital present, the easier the transaction called emission of credit. Centralized lending of this kind (which is today universal) actively promotes the absorption of the small man by the great, the reduction of small property owners to a proletarian condition.

Even if the wealth and power be well distributed throughout a community, its members will not be happy unless they are inwardly so, and obviously where the distribution is bad, where the few have a vast superfluity and the many are consumed by anxiety or want, or where a few controllers can exercise their will over the many, society has failed, even though its total wealth and power be increased.

Ownership by delegation is a contradiction in terms. When men say, for instance (by a false metaphor), that each member of the public should feel himself an owner of public property-such as a Town Park-and should therefore respect it as his own, they are saying something which all our experience proves to be completely false. No man feels of public property that it is his own; no man will treat it with the care of the affection of a thing which is his own.

Property, as a general social institution, well-divided property, having disappeared and Capitalism having taken its place, you cannot reverse the process without acting against natural economic tendencies.