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<p align="left" style="font: 9px;">seeks to abolish trade otherwise than by abolishing the division of labour and returning to the autarky of the self-contained family economy or at </p>
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<p align="left">least to the simpler exchange organization of the self-sufficient agricultural district. [32] Such a socialistic idea could not have arisen before private property in
the means of production had hiumed the character which it possesses in the society dividing labour. The interrelation of separate productive units
must first reach the point at which production for external demand is the rule, before the idea of common property in the means of production can
hiume a definite form. the socialist ideas could not be quite clear until the liberal social philosophy had revealed the character of social </p>
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<p>production. In this sense, but in no other, Socialism may be regarded as a consequence of the liberal philosophy. Whatever our view of its utility or its practicability, it must be admitted
that the idea of Socialism is at once grandiose and simple. Even its most determined opponents will not be able to deny it a detailed examination. We
may say, in fact, that it is one of the most ambitious creations of the human spirit. The attempt to erect society on a new basis while breaking
with all traditional forms of social organization, to<B>conceive a new world plan and foresee the form which all human affairs</B>must hiume in the
future—this is so magnificent, so daring, that it has rightly aroused the greatest admiration. If we wish to save the world from barbarism we have to </p>
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<p>conquer Socialism, but we cannot thrust it carelessly aside. 5: Theories of the Evolution of Property? It is an old trick of political innovators to describe that which they seek
to realize as Ancient and Natural, as something which has existed from the beginning and which has been lost only through the misfortune of historical
development; men, they say, must<U>return to this state of things and revive the Golden Age.</U>Thus natural law explained the rights which it demanded for
the individual as inborn, inalienable rights bestowed on him by Nature. This was no question of innovation, but of the restoration of the “eternal
rights which shine above, inextinguishable and indestructible as the stars themselves.” In the same way the romantic Utopia of common ownership as an
institution of remote antiquity has arisen. Almost all peoples have known this<i>dream. In Ancient Rome it was the legend of the Golden Age of Saturn,</i>
described in glowing terms by Virgil, Tibullus, and Ovid, and praised by seneca.13 those were the carehi, happy days when none had private
property and all<U>prospered in the bounty of a generous Nature.14 Modern Socialism, of course,</U>imagines itself beyond such simplicity and </p>
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<p align="left">childishness, but its dreams differ little from<i>those of the Imperial Romans. Liberal doctrine had stressed the</i>important part played in the evolution of
civilization by private property in the means of production. Socialism might have contented itself with denying the use of maintaining the
institution of ownership any longer, without denying at the same time the usefulness of this ownership in the past. Marxism indeed does this by
representing the epochs of simple and of capitalistic production as necessary stages in the development of society. But on the other hand it
joins with other socialist doctrines in condemning with a strong display of moral indignation all private property that has appeared in the course of
history. Once upon a time there were good times when private property did not exist; good times will come again when private property will not exist. .</p>
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