There is not, in fact, any such thing as the direct influence of one human being on another apart from use of the physical environment as an intermediary. A smile, a frown, a rebuke, a word of warning or encouragement, all involve some physical change. Otherwise, the attitude of one would not get over to alter the attitude of another.

The struggle for democracy has to be maintained on as many fronts as culture has aspects: political, economic, international, educational, scientific and artistic, religious.

The end justifies the means only when the means used are such as actually bring about the desired and desirable end.

Man's home is nature; his purposes and aims are dependent for execution upon natural conditions. Separated from such conditions they become empty dreams and idle indulgences of fancy.

The parts of a machine work with a maximum of cooperativeness for a common result, but they do not form a community. If, however, they were all cognizant of the common end and all interested in it so that they regulated their specific activity in view of it, then they would form a community. But this would involve communication. Each would have to know what the other was about and would have to have some way of keeping the other informed as to his own purpose and progress.

Criticism of the commitment of religion to the supernatural is thus positive in import.

Cooperation called fraternity in the classic French formula is as much a part of the democratic ideal as is personal initiative. That cultural conditions were allowed to develop (markedly so in the economic phase) which subordinated cooperativeness to liberty and equality serves to explain the decline in the two latter.